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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

then do no good deedes Answere I say not so But I say we should do no good works for the intent to get the inheritaunce of heauen or remission of sinne For if we beleeue to get the inheritance of heauen through good workes then we beleeue not to get it through the promise of God Or if we thinke to get remission of our sinnes by our deedes then we beleeue not that they are forgeuen vs and so we count God a lyer For God sayth Thou shalt haue the inheritance of heauen for my Sonnes sake And you say it is not so but I will winne it through my workes Thus you see I condemne not good deedes but I condemne the false trust in any workes for all the workes wherein a man putteth any confidence are therewith poysoned and become euill Wherefore thou must do good workes But beware thou do them not to deserue any good through them for if thou do thou receauest the good not as the gyftes of God but as debt to thee and makest thy selfe fellow with God because thou wilt take nothing of him for nought And what needeth he any thing of thine which geueth all thinges and is not the poorer Therefore do nothing to him but take of him for he is a gentle Lord and with a gladder will geueth vs all that we neede then we can take it of him If then we want ought let vs wite our selues Prease not therefore to the inheritaunce of heauen through presumption of thy good workes for if thou do thou countest thy selfe holy and equall to God because thou wilt take nothing of him for nought And so shalt thou fall as Lucifer fell for his pride Certayne briefe Notes or declarations vpon the foresayd places THis litle Treatise of M. Patericks Places albeit in quantitie it be but short yet in effect it comprehendeth matter able to fill large volumes declaring to vs the true doctrine of the Law of the Gospel of Fayth and of Workes with the nature and properties and also the difference of the same which difference is thus to be vnderstanded That in the cause of Saluation and in the office of Iustefiyng these are to be remoued and seperated a sunder the Law from the Gospell and Fayth from Workes otherwyse in the person that is iustefied and also in order of doctrine they ought commonly to go necessarily togeather Therefore whersoeuer any question or doubt ryseth of Saluation or our iustefying before God there the Law and all good workes must be vtterly excluded and stande a part that Grace may appeare free the Promise simple and that Fayth may stand alone which Fayth alone without Law or workes worketh to euery man particularly his saluation through meere promise and the free grace of God This word particularly I adde for the particular certefiyng of euery mans hart priuatly and peculiarly that beleeueth in Christ. For as the body of Christ is the cause efficient of the redemption of the whole worlde in generall so is Fayth the instrumentall cause by which euery man applyeth the sayd body of Christ crucified particularly to his owne saluation So that in the action and office of iustefication both Law and workes here be vtterly secluded and exempted as thinges haning nothing to do in this behalfe The reason is this for seeing that all our Redemption vniuersally springeth onely from the body of the Sonne of God crucified there is nothing that can stand vs in stead but that onely wherewith this body of Christ is apprehended Now forasmuch as neither the Law nor Workes but Fayth onely is the thing which apprehendeth the body and death of Christ therefore Fayth only is that matter which iustefieth euery soule before God through the strength of that obiect which it doth apprehende For the obiect only of our Fayth is the body of Christ lyke as the brason Serpent was the obiect of the Israelites looking and not of their hands working by the strength of which obiect through the promise of God immediatly proceeded health to the beholders So the body of Christ being the obiect of our Fayth yeeldeth or striketh righteousnes to our soules not through working but in beleeuing onely Thus you see how Fayth being the onely eye of our soule standeth alone with her obiect in case of iustefying But yet neuertheles in the body she standeth not alone for besides the eye there be also hands to worke feete to walke eares to heare and other members moe euery one conuenient for the seruice of the body and yet there is none of them all that can see but the eye So in a Christian mans lyfe and in order of doctrine there is the Law there is Repentance there is Hope Charitie and deedes of Charitie all which in life and in doctrine are ioyned and necessarily do concurre togeather And yet in the action of iustefying there is nothing els in man that hath any part or place but only Fayth apprehending the obiect which is the body of Christ Iesus for vs crucified In whom consisteth all the worthines and fulne of our saluation by Fayth that is by our apprehending and receauing of him according as it is written Iohn 1. Whosoeuer receaued him he gaue them power to be made the sonnes of God euen all such as beleeued in his name c. Esay 53. And this iust seruant of mine in the knowledge of him shall iustefie many c. Argument Da Apprehending and receauing of Christ onely maketh vs iustefied before God Iohn 1. ri Christ onely is apprehended and receaned by Fayth si Ergo Fayth onely maketh vs iustefied before God Argument Ba Iustification commeth onely by apprehending and receauing of Christ. Esa 53. ro The Law and Workes doe nothing pertaine to the apprehending of Christ. co Ergo the Law and Workes pertaine nothing to Iustification Argument Ce Nothing which is vniust of it selfe can iustifie vs before God or helpe any thing to our iustifying fa Euery worke we doe is vniust before God Esa. 64. re Ergo no worke that we doe can iustifie vs before God nor helpe any thing to our iustifiyng Argument Ca If workes coulde any thing further our iustification then should our workes some thing profite vs before God me No workes do the best we can do profite vs before God Luk. 17. stres Ergo no workes that we do can any thing further our iustification Argument Ba All that we can do with God is only by Christ. Iohn 15. ro Our workes and merites be not Christes neither any part of him co Ergo our workes and merites can doe nothing with God Argument Da That which is the cause of condemnation can not be the cause of iustification ri The Law is the cause of condemnation Rom. 4. Ergo it is not the cause of iustification A Consequent We are quit and deliuered from the Law Rom. 7. Ergo we

are not quit and deliuered by the Law Forasmuch therefore as the trueth of the Scripture in expresse wordes hath thus concluded our saluation in Fayth onely we are inforced necessarily to exclude all other causes and meanes in our iustification and to make this difference betweene the Law and the Gospell betweene Fayth and Workes affyrming with the Scripture and worde of God that Law condemneth vs our Workes do not auayle vs and that Fayth in Christ onely iustifieth vs And this difference and distinction ought diligently to be learned and re●ayned of all christians especially in conflict of conscience betweene the Law and the Gospel Fayth Workes Grace and Merites Promise and Condition Gods free election and mans free will So that the lyght of the free grace of God in our saluation may appeare to all consciences to the immortall glory of Gods holy name Amen The order and differences of places The Gospel Fayth Grace Promise Gods free electiō Antitheta The Law Workes Merites Conditiō Mans free will The difference and repugnance of these foresayde places being well noted and extended it shall giue no small light to euery faythfull Christian both to vnderstande the Scripture to iudge in cases of conscience and to reconcile such places in the olde and new Testament as els may seeme to repunge according to the rule of Augustine saying Distingue tempora conciliabis scripturas c. Make distinction of times and thou shalt reconcile the Scriptures c. Contrariwyse where men be not perfectly in these places instructed to discerne betweene the Law and the Gospel betweene Fayth and Workes c. they can neuer rightly estable their mindes in the free promyses of Gods grace but walke confusedly without order in all matters of religion examles whereof we haue too much in the Romish Church who confounding these places togeather without distinction folowing no methode haue peruerted the true order of Christian doctrine and haue obscured the sweete comfort and benefite of the Gospel of Christ not knowing what the true vse of the Law nor of the Gospel meaneth In the doctrine of the Law three thinges to be noted In the Law therefore three thinges are to be considered First what is the true vigor and strength of the Law which is to require full and perfect obedience of the whole man not onely to restraine his outward actions but also his inwarde motions and inclinations of will and affection from the appetite of sinne And therefore sayth S. Paule The Law is spirituall but I am carnall c. Rom. 7. Whereupon riseth this proposition that is That it is not in our nature or power to fulfill the Law Item the Law commandeth that which is to vs vnpossible c. The seconde thing to be noted in the doctrine of the Law is to consider the time and place of the Law what they be and how farre they extende For as the surging Seas haue their bankes and barres to keepe them in so the Law hath his times and limits which it ought not to passe If Christ had not come and suffered the time and dominion of the Law had been euerlasting but now seeing Christ hath come and hath dyed in his righteous flesh the power of the Law against our sinfull flesh doth cease for the ende of the Law is Christ. Rom. 10. that is The death of Christes body is the death of the Law to all that beleeue in him So that whosoeuer repenteth their sinnes and flie to the death and passion of Christ the condemnation and time of the Law to them is expired Wherefore this is to be vnderstoode as a perpetuall rule in the Scripture that the Law with all his sentences and iudgements wheresoeuer they are written eyther in the olde Testament or in the new do euer include a priuie exception of repentance and beliefe in Christ to the which alwayes it geueth place hauing there his ende and can proceede no further according as S. Paule doth say The Law is our Scholemaister vntill Christ that we might be iustified by Fayth Galla. 3. Moreouer as the Law hath his time how long to reigne so also it hath his proper place where to reigne By the reigne of the Law here is meant the condemnation of the Law For as the time of the Law ceasseth when the fayth of Christ in a true repenting hart beginneth so hath the Law no place in such as be good and faythfull that is in sinners repenting and amending but onely in them which be euyll and wicked Euyll men here I call all such which walking in sinful flesh are not yet driuen by earnest repentance to flie to Christ for succoure And therefore sayth S. Paule To the iust man there is no Law set but to the vniust and disobedient c. 1. Tim. 1. By the iust man here is meant not he which neuer had disease but he who knowing his disease seeketh out the phisition and being cured keepeth him selfe in health as much as he may from any moe surfettes Notwithstanding he shall neuer so keepe him selfe but that his health that is his new obedience shal alwayes remayne frayle and vnperfect and shall continually neede the Phisition Where by the way these three thinges are to be noted First the sicknes it selfe Second the knowing of the sicknes Thirde the Phisition The sicknes is sinne The knowing of the sicknes is repentance which the Law worketh The Phisitian is Christ. And therefore although in remission of our sinnes Repentance is ioyned with Fayth yet it is not the dignitie or worthines of repentance that causeth remission of sinnes but only the worthines of Christ whom Fayth onely apprehendeth no more then the feeling of the disease is the cause of health but onely the Phisition for els when a man is cast condempned by the Law it is not repentance that can saue or deserue lyfe but if his pardon come then is it the grace of the Prince and not his repentance that saueth him The thirde poynt to be considered in the doctrine of the Law is this That we marke well the ende and purpose why the Law is geuen which is not to bring vs to saluation not to worke Gods fauoure nor to make vs good but rather to declare and conuince our wickednesse and to make vs feele the danger thereof to this ende and purpose that we seeing our condemnation and being in our selues confounded may be dryuen thereby to haue our refuge in Christ the sonne of God and to submit our selues to him in whom onely is to be found our remedie and in none other And this ende of the Law discreetely ought to be pondered of all Christians otherwyse they that consider not this ende and purpose of the Law fall into manifolde errours and inconueniences 1 First they peruert all order of doctrine 2 They seeke that in the Law which the Law can not giue 3 They

reconciled Rom. 5. Who hath destroyed death and brought lyfe to light 1. Tim. 1. Who by death hath destroyed him which had the power of death that is the Deuill And hath deliuered them which liued vnder feare of death all their lyfe in bondage Heb. 2. By whose obedience we are made iust By whose righteousnes we are iustified to lyfe Rom. 5. By whose curse we are made blessed and deliuered from the maladiction of the Law Galla. 3. with many other such like c. Wherefore whosoeuer studieth to be accepted with God and to be founde righteous in his sight let him learne diligently by the doctrine of Sainct Paule to make a difference a seperation as farre as from heauen to the earth betweene these two that is betweene the righteousnes of workes and righteousnes of Fayth And in any case beware he bring no other meanes for his iustification or remission of his sinnes but onely Fayth apprehending the body or person of Christ Iesus crucified For as there is no way into the house but by the doore so is there no comming to God but by Christ alone which is by Fayth And as the mortell body without bodely sustenance of bread and drinke can not but perish so the spirituall soule of man hath no other refreshing but onely by Fayth in the body and blood of Christ whereby to be saued With this Fayth the idolatrous Gentiles apprehended Iesus Christ and receiued thereby righteousnes Cornelius the first baptised Roman so soone as he heard Peter preach Christ receaued straight way the holy Ghost Peter him selfe confessed and for his confession had the keyes of heauen Math. 16. Zacheus receaued the person of Christ into his house and withal receaued saluation both to him and his whole householde Luk. 19. What a sinner was Marie which had no lesse in her then seauen Deuils and yet because she set her hart and affection vpon that person many sinnes were forgeuen her Luk. 7. The righthand Thiefe how farre was he from all workes of the Law And yet by Fayth entred he iustefied into Paradice the same day with Christ. Luk. 23. In lyke maner although the poore Publican came to the Church with lesse holinesse after the Law yet went he home to his house more iustified then the Pharise with all his workes and all by reason of Fayth Luk. 18. The parable of the Prodigall Sonne which was lost yet reuiued agayne Also of the lost Groate and of the lost Sheepe which went astray and was founde againe What do these declare but that which is lost by the Law to be recouered by Fayth and Grace And how oft do we reade in the Gospel Thy Fayth hath saued thec c Iesus seeing their beliefe c. He that beleeueth in mee I will rayse him vp in the last day c. Beleeue also in mee c. He that beleeueth in mee hath euerlasting lyfe c. Without me ye can do nothing c. He that is in me c. He that loueth me c. He that heareth me c. He that abydeth in me c. He that receaueth me c. Vnlesse ye eate my flesh drinke my blood c. That they may receaue remission of their sinnes by their fayth in me c. Act. 26. To him all the Prophets giue witnes that whosoeuer beleeueth in him should haue remission of sinnes in his name c. Act. 10. He that beleeueth and is baptised Math. vlt. He that beleeueth in mee shall do the workes that I doe and greater then these c. And likewise in the writinges of S. Paule how often do we heare the name of Christ almost in euery third or fourth line where he still repeateth In Christo Iesu per Christum Iesum per Iesum Christum dominū nostrum c. Qui credunt in ipso c. Omnes qui credunt in eo c. Credentes illo in eum credentes illi in nomen eius In nomine Domini nostri Iesu Christi c. Beleeue sayth S. Paule to the Iaylor in the Lord Iesus and thou shalt be saued and thy whole house c. Act. 16. Thus then thou seest as the Passion of Christ is only the efficient or personall cause immediate of our saluation so is Fayth onely the instrumentall or meane cause that maketh the merites of Christ to vs auayleable For as the Passion of Christ serueth to none but such as do beleeue so neither doth Fayth as it is only a bare qualitie or action in mans minde it selfe iustifie vnlesse it be directed to the body of Christ crucified as to his obiect of whom it receaueth all his vertue And therefore these two must alwayes ioyntly concurre togeather Fayth and Christ Iesus crucified As for example When the Children of Israel were bid of Moses to looke vp to the Brasen Serpent neither coulde the Serpent haue helped them except they had looked vp nor yet their looking vpward haue profited them vnlesse they had directed their eyes vpon the sayd Serpent as the onely obiect set vp to the same purpose for them to beholde So our Fayth in lyke case directed to the body of Iesus our Sauiour is onely the meanes whereby Christes merites are applyed vnto vs and we now iustified before God according to the doctrine of S. Paule who in expresse wordes defining to vs what this Fayth is and how it iustifieth sayth If thou shalt confesse with thy mouth the Lord Iesus and beleeue with thy hart that God raised him from death thou shalt be saued c. Rom. 10. Besides this what action or qualitie soeuer is in man either Hope Charitie or any other kinde of Fayth and beleeuing be it neuer so true except it apprehende this obiect which is the body of Christ the Sonne of God it serueth not to iustification And that is the cause why we adde this particle onely to Fayth and say That Fayth onely in Christ iustifyeth vs to exclude all other actions qualities gyftes or workes of man from the cause of iustifying forsomuch as there is no other knowledge nor gyft geuen of God to man be it neuer so excellent that can stande before the iudgement of God to iustifycation or whereunto any promyse of saluation is annexed but onely this Fayth looking vp to the brasen Serpent that is to the body of Christ Iesus for vs crucifyed As for example When the Turke sayth That he beleeueth in one lyuing God that made heauen earth his beliefe therein is true yet it iustifieth him not because it lacketh the right obiect which is Christ. So when the Iew sayth That he beleeueth in one God maker of heauen and earth and beleeueth also the same God to be omnipotent mercifull iust and true of promyse and that he hath elected the seede of Abraham True it is that he beleeueth and yet