difference betweene the lawe and the Gospell:MarginaliaThe blinde ignoraunce of the popes Church in not distincting the law from the Gospel.so is the Churche of Rome much to blame in thys behalfe, because it confoundoth togyther those two, beyng in nature so dyuers & contrary one from another: as threatninges and promises, thynges temporall wyth thinges eternall, sorrowfull thinges wyth glad tydinges, death wiyth lyfe, bondage with freedome, &c.MarginaliaA Babilonian confusion in the Popes doctrine.Teachyng the people, that whatsoeuer the lawe sayth the Gospell confirmeth, and whatsoeuer the Gospell sayth the same is agreeable to the lawe, and so make they no difference betweene Moses and Christ, saue onely that Moses (they saye) was the gyuer of the olde lawe, Christ is the gyuer of the newe and a more perfect lawe.MarginaliaWhat difference the Papistes put betwene Moses and Christ.And thus imagine they the gospell to be nothyng els but a newe lawe gyuen by Christ,MarginaliaPapistes make the Gospell a new law.bynding to the promises thereof the condition of our dooynges and deseruinges, no otherwise then to the olde lawe. And so deuyde they the whole lawe after this destinction, into three partes, to wytte, the law of Nature, the lawe of Moses, and the lawe of Christ.MarginaliaPapistes deuide the law, into the law of nature, the law of Moses, and the lawe of Christ.And as for the Gospell (they saye) it is reueled for no other cause, but to shew to the world more perfect preceptes and counsayles, then were in the olde lawe: to the fulfylling whereof they attribute iustification, and so leaue the poore consciences of men in perpetuall doubt, and induce other manyfolde errours: bryngyng the people into a false opinion of Christ, as though he were not a remedy against the law, but came as an other Moses, to gyue a newe lawe to the worlde.MarginaliaThe Popes Churche, blinde in the office of Christ.

Furthermore, as they make no difference betweene the nature of the lawe and nature of the Gospell, confoundyng Moses and Christ together: so neyther doe they distinct or discerne the tyme of the lawe, and the time of the Gospell asonder.MarginaliaThe time of the law, and time of the Gospell distincted.For where S. Paule, bryngeth in the law, to be a schoolmaster, & limiteth him his time vnto Christ: & saith that Christ is the end of the law, that is, wheras þ^e law ceaseth, there Christ beginneth, & where christ begineth there the law endeth,MarginaliaMalediction of the law ceaseth in Christ.they cōtrary make þ^e law to haue no ende nor ceasing, but gyue to it immortall life & kingdome equall with Christ, so that Christ and the lawe togither do reigne ouer the soule and conscience of man.MarginaliaThe vse of the law remayneth.Which is vntrue. For either Christ must giue place, and the lawe stande: Or els the law (the condemnation and malediction of the lawe I meane) must ende, and Christ reigne. For both these, Christ and the lawe, grace and malediction, can not reigne and gouerne together.MarginaliaChrist and the law can not raygne together.But Christ the Sonne of God which once dyed, can die no more, but must reigne for euer. Wherefore the lawe with his strēgth styng, and curse, must needes cease and haue an end. And this is it that S. Paule speaking of the tryumph of Christ, saieth, that he ascendyng vp led away captiuitie captiue,MarginaliaEphes. 4. The power of the law is for a time The power of Christ is eternall.& hath set man at lyberty, not at libertie to liue as flesh listeth, neither hath freed him from the vse & exercyse of the law, but from the dominion and power of the lawe, so that there is nowe no condemnation to them that bee in Christ Iesu, which walke not after the flesh, &c. Romaines, 8,MarginaliaRom. 8.And in an other place Saint Paule speaking of the same power and dominion of the lawe, sayth, that Christ hath taken the oblygation written against vs in decrees, and hath nayled it vpon the Crosse, tryumphing ouer all, &c.MarginaliaColos. 2.so that as the kyngdome of Christ fyrst began vpon the Crosse, euen so vpon the same Crosse, and at the same time the kingdome of the lawe expired, and the malediction of the lawe was so crucified vpon the Crosse, that it shall neuer ryse agayne,MarginaliaThe malediction of the law geueth place to Christ. The curse of the law is crucified and shall neuer rise agayne.to haue any power agaynst them that be in Christ Iesu: For lyke as if a woman be discharged from her first husband being dead, & hath maryed an other man, the first husbande hath no more power ouer her: euen so we nowe beyng espoused vnto Christ our seconde husbande, are discharged vtterly from our first husbād the law:MarginaliaRom. 7. (& as S. Paule in an other place sayth) are no more vnder the law,MarginaliaRom. 6. that is, vnder the dominion & malediction of the lawe, but vnder grace, that is. vnder perpetual remission of al sinnes, cōmitted not only before our Baptisme, but as well also after Baptisme, and duryng all our lyfe long.MarginaliaTo be vnder the law, and vnder grace expounded. For therein properly consisteth the grace of God, in not imputyng sinne vnto vs, so often as the repenting sinner rising vp by fayth flyeth vnto Christ, and apprehendeth Gods mercy and remission promised in him,MarginaliaWhat is to be vnder grace. according to the testimonie both of the Psalme: Blessed is the man to whome the Lord imputeth no sinne. &c.MarginaliaPsal. 31. & also of all the Prophets, which (as Saint Peter saith) giue recorde to him that through his name all that beleeue in him shall receaue remission of their sinnes, &c. Actes. 10.MarginaliaAct. 10. One remedy for remission of sins and no more. Which being so, as it can not be denied, then what needeth these priuate and extraordinary remissions to be brought into the Church by eare confession,MarginaliaAuriculer confession no remedy for remission of sinnes. by meritorious deedes, and by the Popes pardons? for if there be no condemnation but by the law: and if this lawit selfe be captiued, crucified, abolished, and departed, which was the first husbande, what condēnation thē can there be to thē that be in Christ Iesu, or by whome should it come? If there be no condemnation, but a free and generall deliueraunce for all men, once gotten by the victorie of Christ, from the penalty of þ^e lawe: what nedeth thē 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 generall 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 needeth any other remedy by auricular confession? If it be not generall and perpetuall, howe then, is it true that Saint Paule sayth: the lawe is crucified, and condemnation abolished? or howe 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 lawe, but to discharge vs from condemnation for euer? He that deliuereth his friende for a time out of his enimies hande, doth him a pleasure: but he that killeth the enimie once out of the way giueth perpetuall safety. So if remission of sinnes by Christ were for some sinnes and not for all, the lawe then must needes liue still. But nowe the kylling and crucifying of the law importeth full remission to be absolute, and our safety to be perpetuall. But here percase will be obiected of some:MarginaliaObiection.how standeth remission of sinnes certeine and perpetuall, seeyng newe offences being daily committed, doe daily require newe remission? Hereto I aunswere?MarginaliaAunswere.albeit sinnes doe daily growe, whereby wee haue neede dailie to desire God to forgiue vs our trespasses (&c. yet notwithstanding the cause of our remission standeth euer one and perpetuall,MarginaliaThe cause of remission 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 shall be committed. Beside this cause, there is no other, neither confession, nor mens pardons that remitteth sinnes.

Furthermore, as the cause is one and euer perpetuall, MarginaliaThe promise of remission 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 faith of the repenting sinner. And because the sayde promise of God is alwayes sure and can not fayle, which offereth remission to all them that beleeue in Christ, being limited neyther to time nor number,MarginaliaRemission of sinnes freely promised without limitation of time or number.therefore we may boldely conclude, that in what time soeuer a repenting synner beleeueth, and by fayth applyeth to him the sacrifice of Christ, he hath by Gods owne promise remission of his sinnes, whether they were done before, or after Baptisme.

And moreouer, for so much as the said promise of God offereth remission to the repentaunt synner, by no other meanes nor condition. but onely one, that is, by fayth in Christ:MarginaliaThe meanes whereby remission is promised is onely fayth. therefore excluding all other meanes and conditions of mans working, we say, that what repenting sinner soeuer beleeueth in Christ, hath already in him selfe (and needeth not to seeke to any Priest) perpetuall assuraunce of remission, not for this time or that time onely, but for euer and a day.MarginaliaThe wordes of promise free and absolute.For the promise sayth not, he that beleeueth in Christ shall be pardoned this tyme, so he sinne no more: neyther doth it say, that the law is stayde, or the sentence repriued, but sayth playnely, 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 indeterminatelye, without limitation, remission of sinnes, to all that beleeue in his name. &c., Actes. 10.MarginaliaAct. 10.and likewise in an other place the Scripture speaking absolutely, saith, Sinne shall not preuayle ouer you, & addeth the reason why: saying: Because ye are not vnder the law but vnder grace. Rom. 6.MarginaliaRom. 6.Adding this lesson withall, (as it followeth in the same place) not that sinners shoulde sinne more therefore, because they are vnder grace, but onely that weake infirmities myght be releeued, broken consciences comforted, and repenting sinners holpen from desperation, to the prayse of Gods glory. For as God forgiueth not synners because they should sinne: so neither doth infirmitie of falling diminish the grace of Christ, but rather doth illustrate the same,MarginaliaMans infirmitie impayreth not the grace of Christ, but augmenteth it.as it is written: My strength is made perfect in infirmitie. 2. Cor. 12.Marginalia2. Cor. 12.and againe: Where sinne aboundeth, there superaboundeth also grace.MarginaliaRom. 5.

In remission of synnes therefore, these foure thinges must concurre together:MarginaliaFoure thinges concurre in remissiō of sinnes.the cause that worketh (which is the sacrifice of Christes body) 2. the promise that offereth, 3. fayth that apprehendeth. 4. the repenting sinner that receaueth. And although sinnes daily do grow, which daily prouoke vs to craue remission, yet as touching the cause