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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02604	A most excelent and fruitful treatise, called Patericks Places concerning the doctrine of fayth, and the doctrine of the law: which being knowen, you haue the pith of all diuinitie. With a briefe collection or exposition of a summe of S. Pauls doctrine touching iustification by fayth, in Iesus Christ: which is the only marke to shoote at, and the only meanes to obtaine saluation. Selected and reduced into this volume by I.D. 1598.; Patrick's Places. English	Hamilton, Patrick, 1504?-1528.; Frith, John, 1503-1533.; I. D.	1598 (1598)	STC 12734; ESTC S105993	37,059	67

by our example to prayse God to imbrace the same Religion and to do the like For requisite it is that as God hath beene so mercifull vnto vs and gracious in eternall gyftes we should be mercifull likewyse to other in temporall commodities And seeing it hath pleased him of his fatherly goodnes of our partes so little deserued to call vs to so high a vocation to giue the blood of his Sonne for vs to forgiue vs al our sinnes to delyuer vs from this present wicked worlde to make vs citizens of heauen yea his children more then seruants ●ytle then can we doe and well may he thinke those benefices yll bestowed if we forgiue not our neighbours and shew some thing agayne worthy that holy callyng wherewith he hath called vs in mortifying our fleshly lustes here and studying after heauenly thinges And finally if we being prouoked with such loue and kindnes render not againe some loue for loue some kindnes for kindnes seeking how to walke in seruing him so much as we may in holinesse and righteousnesse all the dayes of our lyfe And though our obedience shall alwayes be imperfect do the best we can yet reason would that some obedience we should shew as louing children to such a louing father And this is the cause why Sainct Paule is so vehement and vrgent to call vpon good workes not that workes should iustifie but that we being iustified so mercifully and tenderly through his grace should not abuse his grace in vayne but endeuour our selues to our vtmost to render our seruice agayne to him in such conuersation of lyfe as may most make to his glory and profite of our neighboure And though the wordes of our Sauiour seeme in some places to attribute to our obedience charitie here in earth great rewardes in heauen That is of his owne free grace goodnes so to impute small matters for great desartes And not for vs to clayme any meede thereby or thanke at his hand as by any worthynes of our doinges no more then the Seruant when he commeth from the Plough and seruing the Cattle in the stelde serueth first his Maister at home and wayteth vpon his table the Maister is not bound sayth Christ to thanke his Seruant therefore and did him sit downe So you sayth he when you haue done that is commaunded you say ye are vnprofitable Seruantes ye haue done but what your bounden duetie was to doe Luk. 17. Agayne here also is to be vnderstoode that where such rewardes be ascribed vnto mens deedes it is not for the worthynes of the deede it selfe but for the Fayth of the doer which Fayth maketh the worke to be good in Gods sight For els yf an Infidel should do the same worke that the Christian doth it were nothing but meere sinne before God In that therefore the Christian mans worke is accepted be it neuer so small as to giue a cup of colde water the same is onely for his Faythes sake that doth it and not for the worke which is done Whereby againe we may learne how Fayth onely doth iustifie a man that three maner of wayes First it iustifieth the person in making him accepted and the childe of God by regeneration before he begin to do any good worke Secondly it iustifieth a man from sinne in procuring remission and forgiuenes for the same Thirdly it iustifieth the good deedes and workes of man not onely in brynging foorth good fruites but also in making the same workes to be good and acceptable in the sight of God 〈◊〉 which otherwise were impure and execrable in his syght The office therefore of Fayth and Workes is dyuers and must not be confounded Fayth fyrst goeth before and regenerateth a man to God and iustifyeth him in the sight of God both in couering his sinne and in making his good deedes acceptable to God clyming vp to heauen and there wrastling and pleading Christes merites with God and his iudgement for righteousnes for saluation and for euerlasting life Workes and Charitie folow Fayth and are exercised here vpon earth and gloriech onely before man but not before God in shewing fo●rth obedience both to God and man Further then this our good workes do not reach nor haue any thing to doe in the iudgement of God touching saluation I speake of our good workes as S. Paule speaketh Rom. 7. as they be ours and imperfect for els if our workes could be perfect according to the perfection of the Law as Christ wrought them in the perfection of his flesh then should we obtayne saluation by them according as it is sayd Qui feceret ea viuet in eis But now seeing the imbec●●itie of our flesh can not attayne thereto it foloweth thereof that all glory of iustifying is taken from our workes and transferred onely to Fayth Certayne Principles or generall Verities and infallible Rules of the Scripture grounded vpon the trueth of Gods worde in the argument of iustification The fyrst Principle AS sinne and death came originally by the disobedience of one to all men of his generation by nature So righteousnes and life came originally by the obedience of one to all men regenerated of him by Fayth and Baptisme Rom. 5. The seconde Principle The Promise of God was freely geuen to our first Parentes without their deseruing That the Seede of the woman should breake the Serpents head Gen. 3. The thirde Principle Promyse was geuen freely to Abraham before he deserued any thing That in his Seede all nations should be blessed Gen. 12. The fourth Principle To the worde of God neither must we add nor take from it Deut. 4. The fyft Principle He that doth the workes of the Law shall liue therein Leuit. 18. Galla. 3. The sixt Principle Accursed is he which abideth not in euery thing that is written in the booke of the Law Deut. 27. Galla. 3. The seuenth Principle God onely is to be worshypped Deut. 6. Luk. 4. The eight Principle All our righteousnes is lyke a defyled cloth of a woman Esa. 64. The ninth Principle In all my holy Hill they shall not kill nor slay sayth the Lord. Esa. 11. 65. The tenth Principle God loueth mercie and obedience more then sacrifice Ose. 6. 1. King 15. The eleuenth Principle The Law worketh anger Condempneth and openeth sinne Rom. 3. The twelfth Principle The ende of the Law is Christ to righteousnes to euery one that beleeueth Rom. 10. The thirteenth Principle Whosoeuer beleeueth and is baptised shalbe saued Math. vlt. The foureteenth Principle A man is iustifyed by Fayth without workes freely by grace not of our selues Galla. 2. Ephe. 2. The fyfteenth Principle There is no remission of sinnes without blood Heb. 9. The sixteenth Principle Whatsoeuer is not of Fayth is sinne Rom. 14. Without Fayth it is impossible to please God Heb. 11. The seuenteenth Principle One mediatoure betweene God and

can not comfort them selues nor others 4 They keepe mens soules in an vncertayne doubt and dubitation of their saluation 5 They obscure the lyght of Gods grace 6 They are vnkinde to Gods benefites 7 They are iniurious to Christes passion and enemies to his Crosse. 8 They stoppe christian libertie 9 They bereaue the Church the Spouse of Christ of her due comfort as taking away the Sonne out of the worlde 10 In all their doings they shoote to a wrong marke For where Christ onely is set vp to be apprehended by our Fayth and so freely to iustifie vs they leauing this iustification by Fayth set vp other markes partly of the Law partly of their owne deuising for men to shoote at And heere commeth in the manifest and manyfolde absurdities of the B. of Romes doctrine which as in a catalogue here foloweth Errours and absurdities of the Papistes touching the doctrine of the Law and of the Gospel 1 THey erroniously conceaue opinion of saluation in the Law which onely is to be sought in the fayth of Christ and in no other 2 They erroniously do seeke Gods fauour by workes of the Law not knowing that the Law in this our corrupt nature worketh onely the anger of God Rom. 3. 3 They erre also in this That where the office of the Law is diuers and contrary to the Gospel they without any difference confounde the one with the other making the Gospel to be a Law and Christ to be a Moses 4 They erre in deuiding the Law vnskilfully into three partes into the law Naturall the law Morrall and the law Euangelicall 5 They erre againe in deuiding the Law euangelicall into precepts Counsels making the precepts to serue for all men the Counsels only to serue for them that be perfect 6 The chiefe substaunce of all their teaching and preaching resteth vpon the workes of the law as may appeare by their Religion which wholly consisteth in mens merites traditions lawes Canons decrees and ceremonies 7 In the doctrine of saluation of remission and iustification eyther they admixt the Law equall with the Gospel or els cleane secluding the Gospel they teach and preach the Law so that litle mention is made of the fayth of Christ or none at all 8 They erre in thinking that the Law of God requireth nothing in vs vnder payne of damnation but onely our obedience in externe actions as for the in warde affections and concupisence they esteeme but light matters 9 They not knowing the true nature and strength of the Law do erroniously imagine that it is in mans power to fulfill it 10 They erre in thinking not onely to be in mans power to keepe the Law of God but also to performe more perfect workes then be in Gods Law commaunded And these they call the workes of perfection and hereof rise the workes of Supererogation of Satisfaction of Congruitie and Condignitie to store vp the treasure ho●se of the Popes Church by Indulgences to be sold ●at to the people for money 11 They erre in saying that the state monasticall is more perfect for keeping the counselles of the Gospel then other states be in keeping the Law of the Gospel 12 The counsels of the Gospel they call the vowes of their religious men as profounde Humilitie perfect Chastitie and wilfull Pouertie 13 They erre abhominably in equalling their lawes and constitutions with Gods law and in saying that mans law bindeth vnder payne of damnation no lesse then Gods law 14 They erre simply in punishing the transgressors of their lawes more sharpely then the transgressors of the law of God as appeareth by their Inquisitions and their Cannon law c. 15 Finally they erre most horribly in this That where the free promise of God ascribeth our saluation only to our Fayth in Christ excluding workes They contrarily ascribe saluation onely or principally to workes and merites excluding Fayth Whereupon riseth the application of the sacrifice of the Masse Ex opere operato for the quicke and the dead application of the merites of Christes passion in Bulles application of the merites of all religious orders such other moe specified more at large c. Here foloweth three Cautions to be obserued and auoyded in the true vnderstanding of the Law FIrst that we through the misunderstanding of the Scriptures do not take the Law for the Gospel nor the Gospel for the Law but skilfully discerne distinct the voyce of the one from the other Many there be which reading the booke of the new Testament doe take and vnderstande whatsoeuer they see contayned in the sayd booke to be onely and meerely the voyce of the Gospel And contrariwise whatsoeuer is contayned in the compasse of the old Testament that is within the Law Stories Psalmes Prophets to be only and meerely the worde and voyce of the Law wherein many are deceaued For the preaching of the Law and of the Gospel are mixed togeather in both the Testamentes as well the olde as the new Neither is the order of these two doctrines to be distincted by Bookes and leaues but by the diuersitie of Gods spirite speaking vnto vs. For sometimes in the olde Testament God doth comfort as he comforted Adam with the voyce of the Gospel Sometimes also in the new Testament he doth threaten and terrifie as when Christ threatned the Pharises In some places againe Moses and the Prophets play the Euangelistes in so much that Ierome doubteth whether he shoulde call Esay a Prophet or an Euangelist In some places likewise Christ and the Apostles supply the part of Moses And as Christ him selfe vntill his death was vnder the Law which Law he came not to breake but to fulfill So his Sermons made to the Iewes for the most part runne all vpon the perfect doctrine and workes of the Law Shewing and teaching what we ought to do by the right law of Iustice and what danger insueth in not performing the same All which places though they be contayned in the booke of the new Testament yet are they to be referred to the doctrine of the Law euer hauing in them included a priuie exception of repentance and fayth in Christ Iesus as in example where Christ thus preached Blessed be they that be pure of hart for they shall see God c. Math. 5. Except ye be made lyke these children ye shall not enter c. Math. 18. But he that doth the will of my Father shall enter into the kingdome of heauen c. Math. 7. The parable of the vnkind Seruant iustly cast into prison for not forgiuing his felow c. Math. 18. The casting of the rich glutton into hel c. Luk. 16. He that denieth me here before men I will deny him before my father c. Luke 12. with such other places of like condition All these I say pertayning to the doctrine of the law