requisite that hee who should satisfie the Iustice of God for our sinnes should be truly God and truly man Man he was to be because man had sinned and therefore Gods Iustice so requiring he that should pay and smart he must be man as it is said Heb. 9.22 Without shedding of blood there is no remission of sinnes wherefore that Christ might shedde blood it was meete he should be man And he was to be God too First that by the power of his diuinitie he might vndergoe the infinite anger of God against the sinne of mankinde with which anger Christ should certainly haue beene ouerwhelmed if he had beene but bare man Because God is a consuming fire Deut. 4. v. 24. and therefore as man he desireth the cup of his Passion might be taken away frō him as being that which he could not beare as he was man And as man he cryeth out vpon the Crosse Oh God why hast thou forsaken me Secondly It was needfull that hee should be truly God who would satisfie for our sinnes that his suffering and punishment might be of infinite worth and so equiualent to eternall damnation For because we by our sinnes had deserued not only Temporall put Eternal punishment it was necessary that he who would take in hand our deliuerance should vndergoe not the temporall punishment alone but the eternall too the eternall not by reason of the extent and continuance of it but in value and equiualence that is his punishment was to be equiualent to eternall punishment or to haue an equall proportion with eternall punishment But no mans punishment can equiualize eternall punishment but only of him who is himselfe eternall who is truly God whereupon the Fathers said very right and deuoutly For God to suffer it is more then for all men to be damned eternally 3. Because the satisfaction must needes haue beene of infinite worth and valour to the end it might sufficiently serue for the purging and ransoming of all mens sins But none there is that can work such a satisfaction of infinite valour vnlesse he himself be infinite that is God What is the 2. propriety of Christs passion That it was truly expiatory and satisfactory that is our sins by vertue of Christs expiation were forgiuen vs which must be noted 1. against the Samosatenians who blasphemously say that the Passion of Christ was only exemplary that is that Christ by his Passion would giue vs onely an example to obey God in all things and to beare the Crosse which God shall lay vpon vs patiently as Christ before vs patiently did beare his Crosse. This dangerous doctrine that throweth our consciences headlong into the pit of despaire arose from no other spring then the deniall of the Godhead of the Sonne of God For because there was none could satisfie for our sinnes except hee were God as wee haue also a little before prooued and the Samosatenians deny Christ to bee truely God therefore no farly was it if they thought that the Passion of Christ was not satisfactory but only exemplarie But to their blasphemies we oppose First the Diuinity of the Son of God proued and euicted already by euident testimonies to wit when we necessarily inforced that Christ who suffered for vs was the Sonne of God and hence it will follow that his suffering was of infinite valour and consequently that it was satisfactory Secondly most apparent testimonies of holy writ Esay 53. v. 4. He himselfe carried and bare our infirmities truly and v. 5. He was tormented for our sinnes and hee was broken for our iniquities Rom. 5. v. 9. Now then being iustified by his blood we shall be saued 2. Cor. 5. v. 18. All these things are of God who hath reconciled vs vnto himselfe by Iesus Christ and vers 21. He made him who knew no sinne to be sinne for vs. 1. Tim. 2. v. 5 6. There is one God one Mediatour of God and men euen the man Christ Iesus who gaue himselfe a price of our Redemption An example is one thing and a price or ransome is another thing Galat. 2. v. 20. The Sonne of God hath giuen himselfe for me for if righteousnesse be by the Law then Christ died with out a cause as if he had said Christ dyed to that end that by his death he might bestow on vs righteousnesse in satisfying Gods iustice thereby for our offences but there is a very plaine place Gal. 3. v 13. Christ redeemed vs from the curse of the Law when he was made a curse for vs for it is written cursed is he that hangeth on the tree 1. Iohn 1. v. 7. The blood of Iesus Christ the Sonne of God purgeth vs from all our sinnes 1. Iohn 2. v. 2. He is the propitiation for our sinnes These are the most pregnant places of Scripture for this point whereunto wee may adde this argument If the Passion of Christ was but exemplary surely he would neuer haue cryed out with a loud voice My God my God why hast thou forsaken me for those words are not set down as an example for vs to follow nay rather we ought to do quite contrary to them euen to haue alwaies sure cōfidence in God neuer to thinke or cry out that we are forsaken of him as it is said Rom. 8. v. 15. wee must Cry Abba Father in thee doe I settle my soule Againe if the Passion of Christ was but exemplary how were then the Fathers saued which were before Christ and so had not his example and how was the thiefe saued that could not imitate Christ in his example whereas he was now hanged on the Crosse as well as Christ and that before his conuersion Secondly this same propriety of Christs Passion must be noted against all such as attribute the purging of their sinnes and the merit of the forgiuenes of them to almes-deeds or other workes of their owne for if so bee that there is no remission of sinnes but by shedding of bloud as wee haue showne before and almes-deeds or other workes euen the best of them shed no bloud certainely then by no workes of ours whatsoeuer can there be wrought expiation or remission of sinne What is the third proprietie of Christs Passion That it was most sufficient neither need wee any more expiation which is proued by that Heb. 9. Verse 26 Now was hee in the ende of the World made manifest by that that offering vp of himselfe once to take away sinne And Vers. 28. Christ was once offered vp that he might take away the sinnes of many And yet more euidently Heb. 10.12 This Man after the offering of his sacrifice sitteth for euer at the right hand of the Father And vers 14. By his one oblation that is by that his oblation which onely is most perfect and sufficient Now that is said Col. 1.24 I fulfill the remainders of Christs suffering or passion in the flesh It must not bee so vnderstood as if the passion
the Monasteries how many sleights and inuentions doe the Monkes finde out to deceiue the common people and make them beleeue that they worke miracles I haue heard the causes of Iustification tell mee also what is the fruit of Iustification It is that peace of conscience by which a man is made sure of the grace and fauour of God and of eternall life which must especially bee noted against that detestable errour of the Papists who in their Trent Councell Session 6. boldly affirme that a man cannot heereof bee certaine in this life but ought alwaies to doubt of it and they adde that there can bee no greater sinne before God then that a miserable sinner should assure himselfe of Gods fauour yea and further they adde that whosoeuer shall hold that opinion ought to bee accursed To this their abominable errour wee oppose most plaine places of holy writ Rom. 8. vers 15. Yee haue not receiued the spirit of bondage but that spirit of adoption by which we cry Abba Father which spirit beareth witnesse to our spirit that we are the sonnes of God This is a very horrible impiety that we will not receiue the testimonie of the Spirit but doubt of the truth and certaintie thereof 1. Iohn 5. He that belieueth in the Sonne of God hath the Testimonie in himselfe And surely if God would haue had vs to haue doubted he would neuer haue sworne that hee would bee compassionate vnto vs. But now hee hath sworne thus much very euidently Ezech. 18. As I liue saith the Lord that is as truly as I am and liue I will not the death of a sinner but that he liue Also Iohn 5. Verely verely I say vnto you whosoeuer belieueth in the Sonne hath eternall life And Woe be to thee then saith Saint Austine if thou belieue not God when he sweares to thee But the Papists obiect They that are weak are subiect to falling and they cannot be sure of the grace of God Answ. Who so are weake they may easily fall I limit the proposition thus vnlesse there bee one that is mightier who vpholdeth them Now God it is that holds vs vp and that helpeth our infirmities And therefore certaine we may bee of the forgiuenes of sins of the grace of God not by our owne nature indeed which is weake but by the helpe and assistance of the holy Ghost making vs strong according to those sayings of holy Writ Psal. 37. vers 24. Though the righteous fall he shall not bee cast off because the Lord putteth vnder his hand Iohn 10.38 I giue vnto my sheepe eternall life neither shall they perish for euer neither shall any one take them out of my hand my Father which hath giuen mee them is greater then all that is he can supply their wants readily and vphold them mightily Rom. 8.38 I am perswaded that neither life nor death neither things present nor things to come shall be able to separate vs from the loue of God which is in Christ. Againe they obiect that place 1. Cor. 10. Hee that standeth let him take heed that hee fall not I answere That the Apostle there speaketh of hypocrites which doe perswade themselues falsly that they stand further he speakes also of the weakenesse of men touching which we cannot be enough admonished to the end that we may think saluation not to lye in our owne strength but in the grace of GOD onely They vrge also that place Eccles. 9. A man knoweth not whether he is worthy loue or hatred Whereto I answere First that this is a fallacie not being limmited wee ought then thus to limet it A man knoweth not of himselfe but hee may knowe it God reuealing it vnto him and the holy Spirit witnessing it Secondly a man knoweth not by those humane causes and by the euent of Fortune and the chances and changes of these outward things And therein the Text it selfe is a mouth to expound it selfe for there it is said that a man by externall changes such as are riches pouerty health sickenesse honour contempt that a man cannot by these things nor any other externall estate iudge and certainely know whether hee bee in the fauour of God or be hated by him And therefore that there argument is not sound which argue thus as many doe I am rich Ergo. I am the sonne of God or I am poore Ergo. God doth hate mee This iudgement then whether wee bee in the fauour of GOD or not we must take from Gods Word Sithence therefore it is certaine that a faithfull soule may bee assured of the fauour of God and the forgiuenesse of sinnes and may bee made partaker of the peace of Conscience as it said Romans 5. verse 1. Being iustified by Faith wee haue peace thence another thing doth necessarily follow to witt That a man when hee is once receiued into the fauour of GOD and hath obtaitained remission of his sinnes that hee I say cannot fall away from the grace of GOD nor loose his Faith nor bee obnoxious vnto eternall damnation For because wee ought not to doubt of the grace of GOD therefore neither can wee fall away from the Grace of God for if wee could fall away from it then wee might doubt of it but wee being once receiued into the grace and fauour of God that wee cannot altogether loose that grace of God the Scripture witnesseth Rom. 8.1 There is no condemnation to those which are in Christ Iesus if no condemnation then perpetuall fauour and if no condemnation then also no time is there wherein they may slide from the grace of God and fall into condemnation for by no condemnation is excluded both all the kinds thereof and all occasions of falling thereinto Hitherto appertaineth that place which before we haue cited Ioh. 10 My sheepe none shall take out of my hand which is all one as if hee had said My sheepe shall neuer be taken out of my hand which must bee diligently noted against the Papists who affirme that a man after that he is taken into the fauour of God may fall againe out of his fauour euen as if hee had neuer been in fauour but may haue of a mercifull God an vncompassionate and irreconciliable God euen as when one falles out of the fauour of the King in stead of a gentle and kind master hee hath now an angry and cruell King But here they obiect that place in the 51. Psalme where Dauid after that horrible sinne of his was committed prayeth Restore vnto me the ioy of my saluation therefore say they he had lost the fauour of God I answere that the Papists doe not halfe well enough looke into the text for it is not said Restore vnto me my spirit which I had lost but he saith restore my ioy my comfort againe to me Therefore that text makes against themselues for if Dauid had lost that grace and spirit of God then
waies is the saluation of man considered Two manner of waies either as it is perfect and complete or as it is but begun and imperfect or either in respect of the life to come or of this present life What is perfect eternall saluation It consisteth in 3. things First In most absolute perfection of bodie and soule Secondly In that vnvtterable ioy wherewith we shall triumph before God the holy Angels and godly men Thirdly In that most euident Maiesty glory and honour wherein we shall triumph ouer death Sathan sinne and sinfull men And this is that which Peter saith 2. Pet. 1. v. 4. We shall be made partakers saith he of the diuine nature of diuine perfection ioy and glory And Phil. 3. v. 21. Christ shall transforme our base body that it may be like the glorious body of Christ. Esay 64. v. 4. 1. Cor. 2. v. 9. The things which eye hath not seene nor the eare heard nor euer entred into the heart of man to conceiue are those which God hath prepared for them that loue him What is imperfect saluation or that which is begun only It is a taste of eternall saluation or that comfort and ioy of conscience which we haue in this life arising from the forgiuenesse of our sinnes and from that confidence we haue towards God whom we certainly know to be reconciled vnto vs by Christ Iesus so that no calamitie whatsoeuer can be able to separate vs from his loue no not death it selfe or that anxitie and horror which vsually we feele at the houre of death Of this the Apostle speaketh Rom. 5. v. 1. Therefore being iustified by faith we haue peace i. e. a ioyfull and merry conscience in the very midst of calamitie and death Rom. 8. v. 35. Who shall separate vs from the loue of Christ shall oppression shall anguish c. I see now what the end is I may expect to reape from this heauenly doctrine which how much the more it is desirable so much the more I long to know the meanes by which I may be conducted to this end The meanes whereby thou mayst come to this most desired end are two First the knowledge of thy misery Secondly thy redemption out of that misery The former part of this heauenly science touching the diseases of the Soule How may I come by the right knowledge of my misery or of the sores of my soule If thou shalt weigh well with thy selfe these foure things 1. That which went before thy misery 2. The efficient cause of thy misery 3. The parts of it 4. The exemplary cause or glasse wherein thou hast represented vnto thee thy misery What is that which went before the misery of mankinde That happy and blessed estate wherein man was inuested by God before his fall or the image of God which was in man What is the image of God in man or rather what was it It was nothing else but that absolute and perfect estate before the fall consisting in the perfection of the vnderstanding and the will of man and further in the maiesty of man whereby hee farre excelled all other of the creatures or that I may speake yet more plainly the Image of God in man was either prime and principall or secondary and depending of the former The prime Image was both in his minde and in his body In his body there was perfect health and safety In his minde there was vnderstanding without errour will without staine of sinne That other image which depended or arose from this was that maiestie and alacritie was in man springing from the perfection of his body and soule touching which the Scripture speaketh Gen. 1. v. 26 Let vs make man according to our image and according to our likenesse Ephes. 4. v. 24. Paul cals true righteousnesse and holinesse the Image of God Hitherto must be referred the whole doctrine touching the state of Man before the fall and touching his liuing in Paradise anent which you may reade Gen. 1. v. 27 28 29. and all the second Chapter of that Booke What is the cause of mans miserie The fall of our first Parents or the defection of Adam and Eue from God in their first estate of innocency which was by the eating of the forbidden fruit What haue we to doe with the fall of Adam and Eue seeing then wee had no being at all Adam and Eue did represent all mankind and therefore they had giuen them felicitie and the Image of God for all mankinde wherefore in regard they by their offence lost that which they had receiued for all mankinde they lost it not in themselues alone but in all their posteritie Euen as if a King should giue any one some Priuiledges for himselfe and his postâ—ritie and he that had these Priuiledges granted should be attainted of Treason against the King then surely he himselfe should loose all those priuiledges which hee had gotten of the king and his posteritie should get no benefit of them neither And was this so great a matter to bite an Apple and to eate of it The eating of the Apple was a most grieuous offence not in regard of the Apple it selfe the losse thereof was but small for there were Apples good store in Paradise but because that eating flowed and issued as it were from the fountaine of most horrible sinnes to wit from pride man thereby affecting the seate and Maiestie of God and so became guiltie of high treason against Gods Maiestie as God mockingly casts man in the teeth Gen. 3. Behold Adam is made like vnto one of vs that is he is made as it were one of the persons in the Sacred Trinitie Another sinne is vnbeleefe in that our first Parents did not beleeue Gods words to be true when he said in what day soeuer ye shall eaâ—â— of it ye shall die the death But contrariwise in that they readily beleeued the diuell who spake vnto them by the Serpent as by his instrument and told them that they should not die at all and so they gaue more credit to him then vnto God The third sinne is contemptuousnesse and disobedience for we ought to obey God in all his commands euen in those which wee thinke are but of little reckoning The fourth sinne is vnthankefulnesse for man was created after the likenesse and Image of God and therefore it was his duty to obey Gods Commandements in token of his thankfulnesse for the benefit The fift and most grieuous sinne was that apparant reuolt and falling from God to the diuell namely when man went about to attaine to be like vnto God by the Counsell and helpe of the diuell and so conspired as it were with the diuell against God I haue also heard of the cause of miserie or of the diseases of the soule tell me now further what be the parts of our misery They be two Sinne and the punishment for sinne for in these two things our misery
or meanes whereby Christ wrought this expiation and so satisfied for our sinnes and 2 the Proprieties of that Expiation What be the causes by which Christ wrought this expiation These be of two sorts either Prime or arising from the prime causes What is the prime cause The obedience of Christ in that he humbled himselfe and was subiect to the Law to the end that he might satisfie for vs who had broken the Law According to that Rom. 5. v. 19. As by the disobedience of one man to wit of Adam many were made sinners so by the obedience of one to wit of Christ many shall be made righteous What is the other cause arising and springing from this prime cause It is twofold The Passion and the Death of Christ. Of what sort is the Passion of Christ It is of two sorts Externall and Internall What is the Externall Passion It is both that anguish which Christ endured in his most Sanctified body and also that ignominy and shame which hee sustained for our sakes Which was the Internall Passion That wonderfull sadnesse and heauinesse which Christ felt in his soule for our sinne Of which it is said Math. 26. v. 38. My soule is heauy euen vnto the death where by death hee vnderstandeth not only corporall death but eternall as if he had said my soule is as heauy and sorrowfull as their soules are which must for euer be damned How many were the torments of Christ in soule Two Which is the former The former was in the Garden before he was apprehended and led to publike iudgement for there began he to be affraid of himselfe lest God should leaue and forsake him whom he then beheld as one who was grieuously offended by the sins of Mankinde and consequently who was extremely angry with him that had taken and translated vpon himselfe the sinnes of the whole world Whereby doe you know the greatnesse of these torments and sufferings in the soule of Christ By two tokens First in that Christ there needed Angels to comfort him and to hold him vp lest being too much affraid by that horrible sight of the angry and wrathfull God he should haue fainted See Luk. 22. v. 13. and hence it was that he vttered that speach My soule is heauy vnto death euen to eternall death What is the other token of those most grieuous torments in the soule of Christ His bloody sweat for this was a manifest signe that all the naturall forces in Christ were much weakened and as it were bound from doing their office by reason of that great torment and terrour so that nature could not keepe the blood any more in the veines but was faine being congealed and clotted to cast it out as it were and driue it to the exteriour parts of which great violence and terrour the like example can no where be read in any Historie Which is the other suffering or torment of Christ in soule The latter was that which a little before his death hee felt vpon the Crosse when he stroue against that temptation of his perpetuall separation and abiection from the face of God whereupon hee sent forth that dolefull cry My God my God why hast thou forsaken me where by a Metonymy he calleth that fearefull temptation wherewith those are wont to be troubled whom God hath cast from his sight and quite forsaken desertion or forsaking For requisite it was that Christ should endure such a temptation that hee might deliuer vs from eternall damnation I haue seene the Passion of Christ now tell me his death The death of Christ is the separation of his Soule from his Body whereby he satisfied for and purged our sinnes and deliuered vs from eternall death And so much the very shedding of blood and water out of Christs side did manifest of which Iohn speaketh Iohn 19. v. 34. One of the souldiers saith he pearced his side and presently issued out blood and water by the blood Christ signified that our sinnes were ransomed and satisfied for by the water that we are washed from the filth of our sinnes It followeth now in order that you instruct me as touching the proprieties and benefits of Christs Passion tell me therefore what is the first proprietie of Christs Passion This it is that it was altogether necessary in regard that mankinde could no way else be freed from eternall death but by the death of the Sonne of God And that for this reason because the most high God is most iust and therefore neuer remitteth sinnes without satisfaction sithence that by nature he hateth sinnes and can in no wise endure them for he that is iustice most eminently cannot away with iniustice euen as the fire cannot abide water As it is said Psal. 5. Thou art not a God that willeth wickednesse Againe plaine places of the Scripture doe testifie the same Rom. 8. v. 3. That which was impossible to the Law that hath God done by sending his Sonne i. e. that which by no other meanes could haue beene performed was done by the death of the Sonne of God Heb. 2. v. 14. Therefore because the children are partakers of flesh and blood he also in like manner was made partaker of them that hee might abolish by death him that had the power of death that is the Deuill and in the verse following and might set at libertie those which through the feare of death were subiect vnto bondage all their life long that is that he might redeeme those which otherwise should haue perished eternally vnlesse Christ had wrought their Redemption And truly if there had beene any other way to haue satisfied for sinne then that might haue beene performed either by our selues or by some other creature But we could not haue done this for our selues 1. Because whatsoeuer good we doe we doe already owe it vnto God and that which wee owe vnto God is not the price of Redemption or satisfaction but it is due debt 2. Because wee adde somewhat to the score of our debts euery day and therefore wee can neuer bee able to satisfie and pay them And that wee doe daily adde sinne vnto sinne See Iohn 15. vers 15 16. Psal. 130. v. 3. Math. 6. v. 12. Math. 18. v. 25. Thirdly Because sinne is a hurt and iniurie to God and so an infinite euill and therefore also deserueth either eternall punishment or one equall thereunto out of which if it had beene laid vpon vs we could neuer haue beene able to haue freed ourselues No other creature could satisfie for vs for example Not the Angels first Because man and no other creature may be punished for that sinne man had committed the Iustice of God requiring that it should be so as it is said Ezech. 18. v. 30. That soule that hath sinned euen that shall die Secondly Because no creature no not the Angels are able to escape and free themselues out of eternall punishment Whereupon it followeth that it was
that I may not say further that to be set on the right hand of God is to haue a like power and equall glory with God himselfe Againe that the Romish Church is an idolatrous assembly I proue it out of the Romish Masse booke where in the Seruice appointed for Good Friday it is said that the Priest so soone as hee hath put off his shooes and then approcheth to adore the Crosse shall kneele three times before he kisse the Crosse and then afterward the Ministers of the Altar they must also kneele and three times adore the Crosse. II. Arg. That Church which approueth manifest crimes is not the pure Church but the Church of Rome is such Ergo. The Proposition is herein manifest for that the Papists themselues do yeeld sanctity and holinesse of manners to be a note of the Church The assumption I confirme for that the Pope doth dispence for Incest Sodomy and other most grieuous crimes See the Taxes Fines or Nundinations of the Court of Rome described at large in Musculus his Common Places 2. It is confirmed out of Costers Enchiridion where you shall find it written that a Priest committing fornication or keeping a concubine in his house does not so grieuously sinne as he that doth marrie This doth Gretzer allow of in his History of the Iesuiticall order pag 115. Most truly wrote our Coster that a Priest should not so grieuously offend if hee should commit Fornication then if hee should marrie And hee addeth Yea it is truly spoken that a Priest doth lesse sin in committing Adulterie then in marrying a Wife Bellar. 2. lib. de Monach. cap. 30. It cannot be truly said of a Nun that hath vowed continence that it is better to bee married then to burne for both in her is euill to bee married and to burne yea worse it is to bee married then to burne whatsoeuer our aduersaries say to the contrarie that it is written 1. Cor. 7. It is better to marry then to burne Here that is worthy marking which Sleidan sets downe in his first booke that a certaine Italian Bishop Casa by name hath written a whole booke in the praise of filthy Sodomy where we may note for a conclusion that although al those things be granted to the Papists which they most gloriously dispute about the Church yet they can gaine nothing hereby because they ought to make it plaine first vnto vs that the Popedome is the true Church which in that they haue not as yet prooued nor shall euer bee able to prooue it they do but delude themselues with a vaine title of the Church And whereas they say that it is absurd before the point of the Church bee discussed to take in hand to dispute of any of the Articles of faith that also can little auaile them because wee doe dispute and iudge of doctrine and faith by the word of God and it may so bee disputed although that point of the Church be not before handled for the Word of God is before the Church and aboue the Church neither hath the Church any authoritie to wrest the Scripture as we haue formerly proued in the common place of Scripture But here I would haue noted the exceeding fraud of the Popish Writers that when they haue made a great stirre about the Church and stood long vpon it at length they conclude the Church to be a Councell consisting of the Pope the Cardinals and Bishops and so exclude all other which are neither Cardinals nor Bishops from the Church at least remouing them so farre that they shall not make vp the Church properly so called and principally that hereby they might the more establish the insolent pride of their Spiritualtie against the manifest Word of God You haue made plaine the Doctrine of Redemption vnto mee now it followes that you instruct me in the matter of Iustification of man before God wherfore shew me I pray you what is Iustification It is the absoluing of sinfull man from his sinnes or it is a forgiuing of sinnes by the meere grace and fauour of God for the merits of Christ imputed and applied vnto vs by faith What are to bee considered about Iustification Foure things 1. the principall cause 2. the instrumentall cause 3. the effect and fruite and lastly the necessary adiunct What is the principall cause of Iustification before God The principal cause is either primarie or secondary the prime cause is the grace and mercy of God the other cause is the merit of Christ or the death and passion of Christ made ours imputed vnto vs or appropriated vnto vs so truely that the Passion of Christ should besteede vs as much as if we our selues had hanged on the Crosse and had died for our owne sinnes Hereof wee haue manifest testimonies of the Scripture Rom. 5. vers 8. As by one man many were made sinners c. Rom. 4. vers 5 6. Blessed is that man vnto whom God imputeth righteousnesse without the workes of the Law 2. Cor. 5. vers 8. He made him which knew not sin to be sinne for vs that we might bee made the righteousnesse of God in him Gal. 3.15 Christ hath redeemed vs from the curse of the Law whilest hee was made a curse for vs. Philip. 3. vers 8. That I may bee found not hauing my owne righteousnesse but that which is by the faith of Christ. Now there is no opposition in this wee say that a sinner is iustified by the meere grace of God and yet by the merit of Christ because it was brought about by the meere mercie and grace of God that Christ performed that meritorious worke for vs for Christ was in no wise bound vnto vs to die for vs but hee out of his meere grace and mercy did vndergoe death for vs. What is the instrumentall cause of Iustification Onely faith in Christ insomuch as by faith euen as by a hand and instrument we lay hold on and apply vnto vs the merit and satisfaction which Christ hath performed for vs. What is faith Faith is not onely a bare knowledge of the Historie of Christ but it is also a sure confidence of the heart whereby we set downe in our selues for certainty and be perswaded that our sinnes are forgiuen vs of God for the death and passion of Christ. Note here two maine errors of Poperie whereof the first is that faith is onely a certaine Historicall knowledge and no true and sure confidence of the heart whereunto the Scripture it selfe directly speaketh Rom. 8.20 where faith is called a sure trust and perswasion See my Gymnasium logicum wherein you haue this in that Theame Fides somewhat opened The second errour is that we come by the remission of sinnes not by faith alone but also by the merit of good workes contrary vnto those sayings in the Scripture Ephes 2.8 By the grace of God you are saued through faith and not of your selues Rom. 4. Abraham belieued and