where he still concludes; "It is the gift of God, not of works, lest any man should boast," &c. "Not by works of righteousness which we have done, but according to his mercy," &c. "Not according to our works, but according to his own purpose and grace which was given us," &c. "A man is not justified by works," &c. "To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness," &c. Eph. ii. 8, 9.-Tit. iii. 5. 2 Tim. I. 9. Gal. ii. 16. Rom. iv. 5. By these plain declarations, what does he mean, but utterly to exclude all kind of man's merits, and works of the law, from the office and dignity of justifying? And, although he expresses not the word only; yet upon his exclusives, and negatives, this exceptive must needs be inferred. And thus much concerning faith in Christ proved to be the only mean, or instrumental, or conditional cause of our salvation, and no other besides the same alone, is taught by the doctrine of St. Paul to the ancient Romans.

The fifth branch, which I note in St. Paul's doctrine, is this: that after he has thus established us in the certainty of our salvation through faith in Christ, then he exhorts us vehemently to good works, shewing the true use and end of good works: which is, first, to shew our obedience and dutiful service unto God, who hath done so great things for us. Secondly, to relieve our neighbours with our charity and kindness, as God hath been kind to us, his enemies. Thirdly, to stir up others by our example to praise God, to embrace the same religion, and to do the like. For it is requisite, that as God has been so merciful to us, and gracious in eternal gifts, we should be merciful likewise in temporal things. And seeing it has pleased him of his Fatherly goodness to call us to so high a vocation, to give the blood of his Son for us, to forgive us all our sins, to deliver us from this present wicked world, to make us citizens of heaven, yea, his children, more than servants: little then can we do, and well may we think those benefits ill bestowed, if we forgive not our neighbours, and shew not something worthy of that holy calling wherewith he hath called us, in mortifying our worldly lusts here, and studying after heavenly things: and, finally, if we being provoked with such love and kindness, render not again some love for love, some kindness for kindness, seeking how to walk in the steps which he has prepared for us to walk in, serving him (so much as we may), in holiness and righteousness all the days of our life. And though our obedience shall always be imperfect, yet we should shew obedience, as loving children to such a loving father.

And this is the cause why St. Paul so vehemently and urgently calls upon us to do good works, not that works should justify, but that we being justified so mercifully and tenderly through the grace of God, should not abuse his grace in vain, but endeavour ourselves, to our uttermost, to render our service again to him, in such conversation of life as may most make to his glory, and the profit of our neighbour. And though the words of our Saviour seem, in some places, to attribute great rewards in heaven to our obedience and charity here in earth, that is of his own free grace and goodness so to impute small matters for great deserts, and it is not for us to claim any meed thereby, or thank at his hand, as by any worthiness of our doings; no more than the servant can, when he comes from the plough, and serving the cattle in the field, serves first his master at home, and waits upon his table: the master is not bound, (saith Christ) to thank his servant, because he did the things that were commanded him:"So likewise ye," saith he, "when ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do," Luke xvii. 10.

Again, here also is to be understood, that where such rewards are ascribed to men's deeds, it is not the worthiness of the deed itself, but the faith of the doer, which makes the work to be good in God's sight: for if an infidel should do the same work that the christian does, it were nothing but mere sin before God. In

that, therefore, the christian man's work is accepted, be it never so small (as to give a cup of cold water) the same is only for his faith sake that does it, and not for the work which is done. Whereby again we may learn how faith only justifies a man, and that three manner of ways:

First, it justifies the person in making him accepted, and the child of God by regeneration, before he begin to do any good work.

Secondly, it justifies a man from sin, in procuring remission and forgiveness of the same.

Thirdly, it justifies the good deeds and works of man, not only in bringing forth good fruits, but also in making the same works to be good and acceptable in the sight of God, which otherwise were impure and execrable in his sight.

The office, therefore, of faith and works is different, and must not be confounded. Faith goes before, and regenerates a man, and justifies him in the sight of God, both in covering his ill deeds, and making his good deeds acceptable to God, climbing up to heaven, and there wrestling with God and his judgment for righteousness, for salvation, and for everlasting life. Works and charity follow faith, and are exercised here upon the earth, and have glory only before man, but not before God, in shewing forth obedience both to God and to man. Further than this our good works do not reach, nor have any thing to do in the judgment of God touching salvation. I speak of our good works (as St. Paul speaketh, Rom. vii.) as they be ours, and imperfect. For if our works could be perfect according to the perfection of the law, as Christ wrought them in the perfection of his flesh; that is, if we could perfect them; then, as it is said: "The man which doeth those things shall live by them," Rom. x. 5. But now seeing the weakness of our flesh cannot attain thereto, it follows that all glory of justifying is taken from works, and transferred only to faith.

And thus much concerning the principal contents of St. Paul's doctrine: wherein the church of the ancient Romans was first grounded and planted, and so continued, or at least did not much alter, during the primitive state of the church. Likewise, the same form of doctrine the later Romans should have maintained, and not have fallen away for any man's preaching, but should hold him accursed, yea if he were an apostle or angel from heaven, teaching any other doctrine than that which we have preached unto you, Gal. i. 8., for so were they warned before by the apostle St. Paul to do. And yet, notwithstanding all this forewarning and diligent instruction of this blessed apostle of the Gentiles, what a defection of faith is fallen among the Gentiles, especially among the Romans, whereof the said apostle also foretold them so long before, prophecying, that the day of the Lord shall not come, "except there come a falling away first, and that man of sin be revealed," &c. 2 Thess. ii. 3., meaning a departing and a falling from that faith which the Holy Ghost had then planted by his ministry among the Gentiles, as we see it now come to pass in the church of Rome. Which church is so gone from the faith that St. Paul taught, that if he were now alive, and saw these decrees and decretals of the bishop of Rome, these heaps of ceremonies and traditions, these mass-books, these festivals and legends, these processionals, hymns, and sequences, these beads and graduals, and the manner of their invocation, their canons, censures, and later councils, such swarms of superstitious monks and friars, such sects, and so many divers religions-the testament of St. Francis, the rule of St. Benedict, of St. Bridget, of St. Anthony, &c. the intricate subtleties and labyrinths of the schoolmen, the infinite cases and distinctions of the canonists, the sermons in churches, the assertions in schools, the glory of the pope, the pride of the clergy, the cruelty of persecuting prelates with their officials and promoters: he would say this were not a defection, but rather a plain destruction, and a rain of faith; neither that this were any true church of Christ, but a new found religion, or paganism rather, brought in under the shadow of christianity, wherein remains almost nothing else but the name only of Christ, and the

outward form of his religion, the true vein and effect whereof is utterly decayed; as will soon appear to them who will examine all the parts of this new Romish religion.

For save only that they pretend the solemn form and words of the creed, and are baptized, confessing the name of the Father, the Son, and the Holy Ghost: as touching all other points, and true sincerity of the christian faith, which they outwardly profess, they are utterly degenerated from that which St. Paul, and the word of God first had taught them.

For, they confess the Father in word, but his will expressed in his word, they renounce; his grace they acknowledge not; his benefits and promises given unto us in his Son, they receive not; the vigor of his law they feel not; the terror of his judgments they fear not, and his commandments they observe by traditions and commandments of their own.

Likewise the name of Christ his Son, they confess in word, but in deed they deface and diminish his office; his glory they seek not, but under his name they seek their own glory; the power of his blood and passion they know, not, for they neither admit to be the head of his church alone, nor Saviour alone, nor to be our only patron and advocate, but place him with the Virgin Mary, and other patrons, so that almost every parish in Christendom has his peculiar patron, besides Christ.

In like manner, they confess the name of the Holy Ghost, but God himself knoweth how far they are from the comfort, knowledge, and taste of the Holy Ghost; as may well appear by their councils, by their expounding of scripture, by their superstitious ceremonies, by their outward worshipping, and idolatrous invocation to stocks and stones, and to dead creatures, by their scrupulous observation of days, times, places, numbers and gestures; and no less also by their doctrine, which defrauds the poor hearts of simple christians of their due consolation, joy and liberty in the Holy Ghost, keeping them still in a servile bondage, and a doubtful uncertainty of their salvation, contrary to the working of the Holy Spirit of God.

And thus the church of Rome, pretending only the name of Christ and of his religion, is so far altered from the truth of what it pretends, that under the name of Christ, it persecutes both Christ and his religion; working more harm to the church of Christ, than ever did the open tyrants and persecuting emperors among the heathen not much unlike the old synagogue of the scribes and pharisees, who, under the name of God, crucified the Son of God, and under pretence of the law, fought against the gospel, and under the title of Abraham's children, persecuted the children of Abraham. And as they boasting so highly of the temple of the Lord, did, indeed, destroy the true temple of the Lord; just so, these pretended catholics in these days, after they have raised up a catholic church of their own, and have armed it with laws, and have gathered a multitude of priests, prelates, abbots, priors, monks, cardinals, and also of secular princes, to take their part; now, under the name of the catholic church, they persecute the true catholic church, and colouring their proceeding still with the name of the Lord, most cruelly put them to death, who die for the name of the Lord, condemning them for heretics, schismatics, and rebels, who deny no part of the creed which they themselves profess, and whom they cannot convince by any scripture; but who will not join with their errors and heresies, contrary to the honour of God, and truth of his word.

And lest any should think that our protest against the corrupt errors and manifold deformities of this later church of Rome proceeds more of rancour or affection, rather than grounded upon necessary causes and demonstration, my purpose is to take herein some little pains, and as I have collected, a little before, the contents of St. Paul's doctrine, wherewith the old church of Rome was first seasoned and acquainted, so now, in a like summary table, I will describe the particular branches and contents of the pope's doctrine, that all true christian readers, comparing the one with the other, may discern what great alteration there is between the

church of Rome that now is, and the church of Rome that then was planted by the apostles in the primitive time. And to open to the simple reader some way whereby he may the better judge in such matters of doctrine, and not be deceived in discerning truth from error, we will first propound certain principles or general positions, as infallible rules or truths of the scripture, whereby all other doctrines and opinions of men being tried and examined, as with the touchstone, may the more easily be judged whether they be true or false, and whether they make against the scripture, or no. The First Principle.

As sin and death came originally by the disobedience of one to all men of his generation by nature: so righteousness and life came originally by the obedience of one to all men regenerated of him by faith and baptism, Rom. v. 15.

In all my holy hill they shall not kill nor slay, saith the Lord, Isaiah xi. 9. lxv. 25. The Tenth Principle. God loveth mercy and obedience more than sacrifice, Hosea vi. 6. 1 Sam. xv. 22.

The Eleventh Principle. The law worketh wrath, condemneth and openeth sin, Rom. iv. 15.; iii. 19, 20.

The Twelfth Principle. Christ is the end of the law for righteousness to every one that believeth, Rom. x. 4.

The Thirteenth Principle. Whosoever believeth and is baptized, shall be saved, Mark xvi. 16.

As no man can deny these principles and infallible rules of the scripture, so if they be granted, the doctrine of the pope's church must be found not to be catholic, but rather full of errors and heresies, as in the sequel remains more expressly and particularly by the grace of Christ to be proved. I now proceed to give a summary account of the errors, heresies, and absurdities, contained in the pope's doctrine, contrary to the rules of God's word, and the first institution of the church of Rome.

OF FAITH AND JUSTIFICATION.

FIRST, as to the only means and cause of our justification, whereby the merits of Christ's passion are applied to us and made ours, we saw before how St. Paul ascribes it only to faith; as appears by all his epistles, especially to the Romans. Where, excluding all kind of works, he ascribes all our salvation, justification, righteousness, reconciliation, and peace with God, only unto faith in Christ. Contrary to which doctrine, the pope and his church has set up divers and sundry other means of their own devising whereby the merits of Christ's passion (as they say) are applied to us and made ours, to the putting away of sins, and for our justification, such as hope, charity, sacrifice of the mass, auricular confession, satisfaction, merits of saints, and holy orders, the pope's pardons, &c. So that Christ's sacrifice, stripes, and suffering, by this teaching, does not heal us, though we believe never so well, unless we add also these works and merits above recited. Which if it be true, then that it is false which Isaiah the prophet doth promise, (chapter liii. 5.) "with his stripes we are healed," &c. This error and heresy of the church of Rome, though it seem at first sight to the natural reason of man to be but of small importance, yet if it be earnestly considered, it is in very deed the most pernicious heresy almost that ever crept into the church, upon which, as the foundation, all or the greater part of the errors, absurdities, and inconveniences of the pope's church are grounded. For this being once admitted, that a man is not justified by his faith in Christ alone, but that other means must be sought by our own working and merits to apply the merits of Christ's passion unto us, then there is neither any certainty left of our salvation, nor any end to setting up new means and merits of our own devising for remission of sins. Neither hath there been any heresy that either hath rebelled more presumptuously against the high majesty of God the Father, nor more perniciously injured the souls of the simple, than this doctrine.

First of all, it subverts the will and testament of God. For where almighty God of his mercy has given us his Son to die for us, and with him has given his full promise, that whosoever believeth on him, should be saved by faith, and assigns none other condition, either of the law, or of works, but only of faith, to be the means between his Son and us: these men take upon them to alter this testament that God hath set, and add other conditions, which the Lord in his word never appointed nor knew. To whom the words of Jerome may be well applied upon the epistle to the Galatians, "They make of the gospel of Christ the gospel of men, or rather the gospel of the devil," &c.

Secondly, whereas the christian reader in the gospel, reading of the great grace and sweet promises of God given to mankind in Christ his Son, might thereby take much comfort of soul, and be at rest and peace with the Lord his God: there comes the pestiferous doctrine of these heretics, wherewith they obscure this free grace of God, choke the sweet comforts of man in the Holy Ghost, oppress christian liberty, and bring us into spiritual bondage.

Thirdly, as in this their impious doctrine they shew themselves manifest enemies to God's grace: so are they no less injurious to christian men, whom they leave in a doubtful distrust of God's favour and of their salvation, contrary to the word and will of God, and right institution of the apostolic doctrine. And, whereas, they object to us that we rather leave men's conscience un

certain, forasmuch as, if life (say they) were not a duoreward, it were uncertain: and now forsomuch as due debt is certain, and mercy or favour is uncertain, therefore (say they) we leaving men's consciences to the mercy of God, do leave them in a doubtful uncertainty of their salvation. To this I answer, that due debt, if it be proved by the law duly deserved, must be certain. But if the law shall prove it imperfect, or not due, then it is not certain, neither can there be any thing duly claimed. Now as touching mercy, so long as it remains secret in the prince's will, and not known to his subjects, so long it is uncertain. But when this mercy shall be openly published by proclamation, ratified by promise, conferred by will and testament, established in blood, and sealed with sacraments, then this mercy remains no more doubtful, but ought firmly to be believed of every true faithful subject. And, therefore, St. Paul, to establish our hearts in this assurance, and to answer to this doubt, in his epistle to the Romans, does teach us, saying, "Therefore it is of faith, that it might be by grace, to the end the promise might be sure to all the seed," Rom. iv. 16. Meaning, hereby, that works have nothing to do in this case of justifying, and stating the reason why: for then our salvation should stand in doubt, because in working we are never certain whether our deserts be perfect and sufficient in God's judgment or no: and, therefore, (saith St. Paul) to the intent our salvation should be out of all doubt and certain, it stands not of works in deserving, but of faith in apprehending, and of God's free grace in promising.

Fourthly, as in this their sinister doctrine they break this principle of christian religion, which saith that a man is justified by faith without works, so again it breaks another principle above rehearsed. For this rule being granted, that nothing is to be added to God's word, nor taken from it, then have these men done wickedly in adding (as they do) to God's word. For where the word of God limits to our justification no condition but faith, "Believe on the Lord Jesus Christ, and thou shalt be saved and thy house," &c. Acts xvi. 31, these add other conditions besides, and such as the word excludes, as hope, charity, the sacrifice of the mass, the work of the priest, auricular confession, satisfaction, meritorious deeds, &c. And thus much concerning the doctrine of faith and justification. Whereby it may appear to what horrible blindness and blasphemy the church of Rome is now fallen, where this kind of doctrine is not only suffered, but also publicly professed.

OF WORKS AND THE LAW.

As touching the doctrine of good works, and the law, what the teaching of St. Paul was to the Romans, we have seen before. Who, although he excludes good works from the office of justifying, yet he excludes them not from the practice and conversation of christian life, but most earnestly calls upon all faithful believers in Christ, to walk worthy their vocation, to lay down their old conversation, to give their members servants of righteousness, to offer their bodies up to God a lively sacrifice,

&c.

Whose teaching the reformed churches follow, as their sermons, their preachings, writings, exhortings, and lives bear record. Who, although they cannot say with Christ," Which of you convinceth me of sin ?" yet they may say to the adversaries, whosoever of you is without fault, cast the first stone of reproach against us.

What the errors of the church of Rome are, touching this part of doctrine, remains to be stated. Their first error stands in this, that they, misunderstanding the nature of good works, do call good works, not such as properly are commanded by the law of God, but such as are agreeable to the pope's law; as building of abbeys and churches, giving to the high altar, founding of trentals, finding of chanteries, gilding of images, hearing of masses, going on pilgrimage, fighting for the holy cross, keeping of vows, entering into orders, fasting of vigils, creeping to the cross, praying to saints, &c.—all which are not only reputed for good works, but so preferred also before all other works, that to these is given pardon from the pope, double and triplefold, more than

to any other good work of charity commanded in the law of Almighty God.

Another error also may be noted in the papists, touching the efficient or formal cause of good works. Although they all confess in their books, that "the grace of God truly given" is the chief and principal cause thereof, and works in us "the first justification" (as they call it) yet the good works after regeneration they refer to other subordinate causes, under God, as to free-will, or to "a habit of virtue," or "natural integrity," and nothing at all to faith, whereas faith only next under God is the root and fountain of well-doing: as in the fruits of a good tree, although the planter or the husbandman be the principal agent, and some cause also may be in the good ground; yet the immediate cause is the root that makes the tree fruitful. In like manner, the grace of God, in a soft and repentant mollified heart, plants the gift of faith: faith, as a good root, cannot lie dead or unoccupied, but springs forth, and makes both the tree fruitful, and the fruit good, which otherwise had no goodness in them, were it not for the goodness of the root from whence they spring; so St. Paul, although he had certain works in him, such as they were before his conversion, yet had he no good works before the grace of Christ had rooted faith in him: so Mary Magdalene the sinner, and Zaccheus the publican: so all the nations of the Gentiles began to bring forth fruit, and especially good fruit, when they began to be ingrafted in Christ, and to receive the root of his faith, whose fruits before that, were all damnable and unsavoury. As touching the cause therefore of good works, there is no other in man but faith, as it is the office of faith to justify us in heaven, so the nature of it is here in earth to work by love, as the root works by the sap. For as a man sees and feels by faith the love and grace of God toward him in Christ his Son, so he begins to love again both God and man, and to do for his neighbour as God hath done to him. And hereof properly springs the running fountain of all good works and deeds of charity.

Thirdly, as they err in the cause of good works, so do they err much more in the end of the law, and of good works; for where St. Paul teaches the law to be given to this use and end, to convict our transgressions, to prove us sinners, to shew and condemn our infirmity, and to drive us to Christ, they take and apply no other ead to the law, but to make us perfect, to keep us from wrath, and to make us just before God! And likewise, where St. Paul proves all our good works to be imperfect, and utterly excludes them from justifying, they contrariwise teach, as though the end of good works were to merit remission of sins, to satisfy God, to deserve grace, to redeem souls from purgatory, and that by them the person of the regenerate man pleases God, and is made just before God. For so they teach most wickedly and horribly, saying, that Christ suffered for original sin, or sins going before baptism; but the actual sins, which follow after baptism, must be done away by men's merits. And so they assign to Christ the beginning of salvation, or obtaining the first grace (as they call it) but the perfection or consummation of grace they give to works and our own strength. Neither can they bear the doctrine, that we be justified freely by the mercy of God through faith only apprehending the merits of Christ. However, all papists do not agree in this error. For some make a distinction, and say, that we are justified by Christ principally; and by the dignity of our own deeds, less principally. Others hold that we are made righteous before God, not by our works that go before faith, but by our virtues that follow after. Some again do thus expound the saying of St. Paul, "We are justified by faith," that is, (say they) by faith preparing us, or setting us in a good way to be justified. Others expound it by faith conjoined together with other virtues ; others thus, by faith, that is, being formed with charity, &c. Thus all these derogate from the benefit of Christ, and attribute unto works a great or the greatest part of our justification, directly against the true vein of St. Paul's doctrine, and first institution of the ancient church of Rome, and against all the principles of holy scripture.

Furthermore, as to the doctrine of the law and good works, they err in misunderstanding the nature of the law and works. For where St. Paul argues that the law is spiritual, and requires of us perfect obedience, which we being carnal, are never able to accomplish, they affirm otherwise, that the law requires only the outward obedience of man, and is contented therewith. And this obedience (they say) man is not only able to perform, but also to do more and greater things than the law requires. Whereof rise the works of supererogation. There are also (say they) certain works of the law, which pertain not to all men, but are counsels left for perfect men, as matter for them to merit by, and these they call "works of perfection, or works of supererogation," adding also unto these new devices, to serve God after their own traditions besides the word of God, as monastical vows, wilful poverty, difference of meats and garments, pilgrimage to relics and saints, worshipping of the dead, superstitious ceremonies, rosaries, &c. with such like; and these they call works of perfection, which they prefer before the others commanded in the law of God. Insomuch that in comparison of these, the other necessary duties commanded and commended by the word of God (as to bear office in the commonwealth, to live in the godly state of matrimony, to sustain the office of a servant in a house) are contemned, and accounted as profane in comparison of these.

OF SIN.

They teach not rightly of sin, nor after the institution of the apostles, and the ancient church of Rome, while they consider not the deepness and largeness of sin, supposing it still to be nothing else but the inward actions with consent of will, or the outward, such as are against will; whereas the strength of sin extends not only to these, but also comprehends the blindness and ignorance of the mind, lack of knowledge and true fear of God, the untowardness of man's mind to God-ward, the privy rebellion of the heart against the law of God, the undelighting will of man to God and his word. The sense of flesh St. Paul also calleth an enemy against God, and feels in himself, that is, in his flesh, nothing dwelling but sin.

As touching also original sin, wherein we are born, which is the destruction of original righteousness, and of God's image in us (remaining in us, and bringing forth in us wicked thoughts, affections, and motions of sin against the law of God, and never ceasing so long as man lives) this original sin the pope's doctrine doth not deny, but yet much extenuates it, and holds that this inward concupiscence, and these vicious affections, are not mortal nor damnable sins, and that this concupiscence in us is no depravation of the higher, but only of the lower parts of man, being a thing indifferent, and no less natural in us, than is the appetite to eat and drink, and that the same is left to remain in the saints after baptism, to be to them occasion of more meriting.

OF PENANCE OR REPENTANCE.

This later church of Rome has made a sacrament of penance, which they say consists of three parts, Contrition, Confession, and Satisfaction. Contrition (as they teach) may be had by strength of free-will, without the law and the Holy Ghost, through man's own action and endeavour: which contrition must be sufficient, and so it merits remission of sin. In confession they require a full rehearsal of all sins, whereby the priest knowing the crimes, may minister satisfaction accordingly and this rehearsing of sins deserves remission. Satisfactions they call works not due, enjoined by the ghostly father: and this satisfaction (say they) takes away and changes eternal punishment into temporal pains, which pains also it mitigates. And again, these satisfactions may be taken away by the pope's indulgence, &c.

This unsavoury and heathenish doctrine of penance differs much from the true teaching of holy scripture. By the which teaching, repentance properly contains these three

parts, contrition, faith, and new life. Contrition is called in scripture the sorrow of heart, rising upon the consideration of sin committed, and of the anger of God provoked, which sorrow drives a man to Christ for succour, whereupon rises faith. Faith brings afterward amendment or newness of life, which we call new obedience bringing forth fruits worthy of repentance.

DIFFERENCE BETWEEN THE LAW AND THE GOSPEL.

As there is nothing more necessary and comfortable for troubled consciences, than to be well instructed in the difference between the law and the gospel; so the church of Rome is much to blame because it confounds together those two, being in nature so divers and contrary one from another, as threatenings, with promisesthings temporal, with things eternal-sorrowful things, with glad tidings-death, with life-bondage, with freedom, &c. Teaching the people that whatever the law saith, the gospel confirms; and whatever the gospel saith, the same is agreeable to the law, and so they make no difference between Moses and Christ; save only that Moses was the giver of the old law, Christ the giver of the new and a more perfect law. And thus they imagine the gospel to be nothing else but a new law given by Christ, binding to the promises thereof the condition of our doings and deservings, no otherwise than to the old law. And so they divide the whole law after this distinction into three parts, to wit, the law of nature, the law of Moses, and the law of Christ. And as for the gospel (they say) it is revealed for no other cause, but to shew to the world more perfect precepts and counsels than were in the old law; to the fulfilling whereof they attribute justification, and so leave the poor consciences of men in perpetual doubt, and induce other manifold errors; bringing the people into a false opinion of Christ, as though he were not a remedy against the law, but came as another Moses, to give a new law to the world.

Furthermore, as they make no difference between the nature of the law, and the nature of the gospel, confounding Moses and Christ together; so neither do they distinguish the time of the law, and the time of the gospel asunder. For where St. Paul brings in the law to be a schoolmaster, and limits his time unto Christ, and saith that Christ is the end of the law; that is, where the law ceases, there Christ begins, and where Christ begins there the law ends: they, on the other hand, make the law to have no end nor ceasing, but give to it immortal life and kingdom equal with Christ, so that Christ and the law together do reign over the soul and conscience of man. Which is untrue; for either Christ must give place and the law stand, or the law (the condemnation and malediction of the law I mean) must end, and Christ reign. For both these, Christ and the law, grace and malediction cannot reign and govern together. But Christ the Son of God, which once died, can die no more, but must reign for ever. Wherefore the law with its strength, sting and curse must needs cease and have an end. And this is what St. Paul, speaking of the triumph of Christ, saith, that he ascending up led captivity captive, and hath set man at liberty; not at liberty to live as flesh lusteth, neither hath freed him from the use and exercise of the law, but from the dominion and power of the law, so that "there is now no condemnation to them that are in Christ Jesus, which walk not after the flesh, &c." Rom. viii. 4. And in another place, St. Paul speaking of the same power and dominion of the law, saith that Christ "Blotting out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to the cross," Col. ii. 14. So that as the kingdom of Christ first began upon the cross, even so upon the same cross, and at the same time, the kingdom of the law expired, and the malediction of the law was so crucified upon the cross, that it shall never rise again, to have any power against them that be in Christ Jesus. For like as if a woman be discharged from her first husband, being dead, and has married another man, the first husband has no more power over her, Rom. vii. 2; even so we now being espoused unto Christ our second husband, are discharged utterly

from our first husband the law, and as St. Paul saith, (Rom. vi. 14.) are no more under the law, that is, under the dominion and malediction of the law, but under grace, that is, under perpetual remission of sins, committed not only before our baptism, but as well also after baptism, and during all our life long. For therein properly consists the grace of God, in not imputing sin to us, so often as the repenting sinner rising up by faith, flies unto Christ, and apprehends God's mercy and remission promised in him, according to the testimony both of the Psalm, "Blessed is the man to whom the Lord imputeth no sin," &c. and also of all the prophets, which (as St. Peter saith) "give witness that through his name, all that believe in him shall receive remission of their sins," &c. Acts x. 43. Which being so, as cannot be denied, then what need these private and extraordinary remissions to be brought into the church by ear-confession, by meritorious deeds, and by the pope's pardons ? For if there be no condemnation but by the law, and if this law itself which was the first husband, be made captive, crucified, abolished, and departed, what condemnation then can there be to them that be in Christ Jesus, or by whom should it come? If there be no condemnation, but a free and general deliverance for all men, once gotten by the victory of Christ from the penalty of the law, what needs then any particular remission of sins at sundry times to be sought at the priest's hands or the pope's pardons? He that has a general pardon, needs no particular. If remedy for sin be general and perpetual, once gotten, for ever to all them that be in Christ Jesus, what needs any other remedy by auricular confession? If it be not general and perpetual, how then is it true that St. Paul saith, the law is crucified, and condemnation abolished? Or how stands redemption perpetual and general, if remission be not general? For what else is redemption, but remission of sin, or sins bought out? Or what else to kill the law, but to discharge us from condemnation for ever? He that delivers his friend for a time out of his enemy's hand does him good; but he that kills the enemy once out of the way, gives perpetual safety. So if remission of sins by Christ were for some sins, and not for all, the law then must needs live still. But now the killing and crucifying of the law imports full and absolute remission, and our safety to be perpetual. But here some will object; how is remission of sins certain and perpetual, seeing new offences being daily com mitted, do daily require new remission? I answer: although sins do daily grow, whereby we have need daily to desire God to "forgive our trespasses," &c. yet notwithstanding the cause of our remission stands ever one and perpetual, neither is it to be repeated any more, nor any other cause to be sought besides that alone. This cause is the body of Christ sacrificed once upon the cross for all sins that either have been or shall be committed. Besides this cause there is no other, neither confession nor men's pardons, that remits sins.

Furthermore, as the cause is one and ever perpetual, which worketh remission of sins to us; so is the promise of God ever one, once made, and stands perpetual, that offers it to the faith of the repenting sinner. And because the promise of God is always sure and cannot fail, which offers remission to all them that believe in Christ, being limited neither to time nor number, therefore we may boldly conclude, that whenever a repenting sinner believes, and by faith applies to himself the sacrifice of Christ, he has by God's own promise, remission of his sins, whether they were done before or after baptism.

And, moreover, as the promise of God offers remission to the repentant sinner, by no other means nor condition, but only one, that is, by faith in Christ; therefore excluding all other means and conditions of man's working, we say, that what repenting sinner soever believes in Christ, has already in himself (and needs not to seek to any priest) perpetual assurance of remission, not for this time or that time only, but for ever! For the promise saith not, he that believeth in Christ shall be pardoned this time, so he sin no more; neither does it say that the law is staid or the sentence reprieved, but saith plainly that the law, with her condemnation and