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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

friende and the foe the thankfull and vnthankfull the kinsman and stranger A comparison betweene Fayth Hope and Charitie FAyth commeth of the worde of God Hope commeth of Fayth and Charitie springeth of them both Fayth beleeueth the worde Hope trusteth after it that is promised by the worde Charitie doth good vnto her neighbour through the loue that it hath to God and gladnes that is within her selfe Fayth looketh to God and his worde Hope looketh vnto his gyft and rewarde Charitie looketh on her neighbours profite Fayth receaueth God Hope receaueth his rewarde Charitie loueth her neighbour with a glad hart and that without any respect of rewarde Fayth pertayneth to God onely Hope to his rewarde and Charitie to her neighbour The doctrine of Workes WEe beleeue that a man shalbe iustefied without workes Rom 3. No man is iustefied by the deedes of the Law but by the Fayth of Iesus Christ And we beleeue in Iesus Christ that we may be iustefied by the Fayth of Christ and not by the deedes of the Law For yf righteousnes come by the Law then dyed Christ in vayne Galla. 2. That no man is iustefied by the Law is manifest For a righteous man lyneth by his Fayth but the Law is not of Fayth Galla. 3. Moreouer sith it behoued Christ the maker of heauen and earth and all that is therein to die for vs we are compelled to graunt that we were so farre drowned and sunken in sinne that neither our deedes nor all the treasures that euer God made coulde haue holpen vs out of them Therefore no deedes nor workes may make vs righteous No workes make vs vnrighteous If any euyll workes make vs vnrighteous then the contrary workes should make vs righteous But it is proued that no workes can make vs righteous Therefore no workes maketh vs vnrighteous Workes maketh vs neither good nor euill It is proued that workes neither make vs righteous nor vnrighteous Therefore no workes make vs either good or euill For righteous and good are one thing and vnrighteous and euill likewise one Good workes make not a good man nor euyll workes an euyll man But a good man bringeth foorth good workes and an euyll man euyll workes Good fruite maketh not the Tree good nor euyll fruite the Tree euyll But a good Tree beareth good fruite and an euyll tree euyll fruite A good man can not do euyll workes nor an euyll man good workes for a good tree can not beare euyll fruite nor an euyll tree good fruite A man is good ere he do good workes and euyll ere he do euyll workes for the tree is good ere it beare good fruite and euyll ere it beare euyll fruite Euery man and his workes are eyther good or euyll Euery Tree and the fruite thereof are eyther good or euyll Either make ye the tree good and the fruite good also or els make the tree euyll and the fruite of it likewise euyll Math. 12. A good man is knowen by his workes for a good man doth good workes and an euyll man doth euyll workes Ye shall know them by their fruite For a good tree beareth good fruite and an euyll tree euyll fruite A man is likoned to the tree and his workes to the fruite of the tree Beware of the false Prophets which come to you in Sheepes clothing but inwardly they are rauenyng Woolues ye shal know them by their fruites Math. 7. None of our workes eyther saue vs or condemne vs. If workes make vs neither righteous nor vnrighteous then thou wilt say It maketh no matter what we do I answere If thou do euyll it is a sure argument that thou art euyll and wantest Fayth If thou do good it is an argument that thou art good and hast Fayth For a good tree beareth good fruite and an euyll tree euyll fruite Yet good fruite maketh not the tree good nor euyll fruite the tree éuyll so that a man is good ere he do good deedes and euill ere he do euill deedes The man is the Tree his workes are the fruite FAyth maketh the good Tree and Incredulitie the euill Tree such a tree such fruite such a man such workes For all thinges that are done in Fayth please God and are good workes and all that are done without Fayth displease God and are euyll workes Whosoeuer beleeueth or thinketh to be saued by his workes denyeth that Christ is his sauiour that Christ dyed for him and all thinges that pertayne to Christ for how is he thy sauiour if thou mightest saue thy selfe by thy workes or whereto shoulde he dye for thee yf any workes might haue saued thee What is this to say Christ dyed for thee Uerely that thou shouldest haue dyed perpetually And Christ to deliuer thee from death dyed for thee and changed thy perpetuall death into his owne death for thou madest the fault and he suffered the payne and that for the loue he had to thee before thou wast borne when thou haddest done neither good nor euyll Now seeing he hath payde thy debt thou needest not neither canst thou pay it but shouldest be damned if his blood were not But sith he was punished for thee thou shalt not be punished Finally he hath deliuered thee from thy condemnation and all euyll and desireth nought of thee but that thou wilt acknowledge what he hath done for thee and beare it in minde and that thou wouldest helpe other for his sake both in worde and deede euen as he hath holpen thee for novght and without rewarde O how ready woulde we be to helpe others yf we knewe his goodnes and gentlenes towardes vs. He is a good and greate Lord for he doth all for nought Let vs I beseech you therefore folow his footesteppes whom all the worlde ought to prayse and worshyp Amen He that thinketh to be saued by his workes calleth him selfe Christ. For he calleth him selfe the Sauiour which pertayneth to Christ onely What is a Sauiour but he that saueth And he saith I saued my selfe which is as much to say as I am Christ for Christ onely is the sauiour of the world We should do no good workes for the intent to get the inheritance of heauen or remission of sinnes For whosoeuer beleeueth to get the inheritance of heauen or remission of sinne through workes he beleeueth not to get the same for Christes sake And they that beleeue not that their sinnes are forgeuen them and that they shalbe saued for Christes sake they beleeue not the Gospell for the Gospell sayth You shalbe saued for Christes sake your sinnes are forgeuen for Christes sake He that beleeueth not the Gospel beleeueth not God So it foloweth that they which beleeue to be saued by their workes or to get remission of their sinnes by their owne deedes beleeue not God but recount him as a lyer and so vtterly deny him to be God Obiection Thou wilt say Shall we

seuenth Proposition proposition 7 The Law was geuen vs to shew our sinne By the Law commeth the knowledge of sinne Rom. 3. I knew not what sinne meant but thorow the Law for I had not knowen what lust had meant except the Law had sayd Thou shalt not lust Without the Law sinne was dead that is it mooued me not neither wist I that it was sinne which notwithstanding was sinne and forbidden by the Lawe Rom. 7. The eight Proposition proposition 8 The Law biddeth vs do that thing which is vnpissible for vs. Argument Da The keeping of the Commandements is to vs vnpossible ri The Law commaundeth vs the keeping of the Commandements i. Ergo the Law commaundeth vs that which is vnpossible Obiection But thou wilt say Wherefore doth God did vs do that which is impossible for vs Answere I answere to make thee know that thou art but euyll and that there is no remedy to saue thee in thine owne hand and that thou mayest seeke remedie at some other for the Law doth nothing els but commaunde thee The doctrine of the Gospell THE Gospell is as much to say in our tongue as Good tidings like as these be here vnder folowing and such other concerning the mercie of God in Christ Jesus for the remission of our sinnes Christ is the sauiour of the Worlde Christ is the Sauiour Christ dyed for vs. Christ dyed for our Sinnes Christ bought vs with his Blood Christ washt vs with his Blood Christ offered him selfe for vs. Christ bore our sinnes on his backe Christ came into the worlde to saue sinners Christ came into this worlde to take away our sinnes Christ was the price that was geuen for vs our sinnes Christ was made debtor for vs. Christ hath payde our debt for he dyed for vs. Christ made satisfaction for vs and our sinnes Christ is our Righteousnesse Christ is our Sanctification Christ is our Redemption Christ is our Peace Christ hath pacified our Heauenly father for vs. Christ is one and all his Christ hath deliuered vs from the Law from the Diuell and from Hell The father of Heauen hath forgeuen vs our sinnes for Christes sake or any such other lyke to the same which declare vnto vs the mercie of God The nature and office of the Law and of the Gospell The Law sheweth vs our sinne The Gospell sheweth vs the remedie for it The Law sheweth vs our Condenmation The Gospell sheweth vs our Redemption The Law is the worde of Irs. The Gospell is the worde of Grace The Law is the worde of threatning by cursing The Gospell is the worde of Comfort The Law is the worde of vnrest The Gospell is the worde of Peace A disputation betweene the Law and the Gospell wherein is shewed the difference or contrarietie betweene them both The Law sayth Pay thy dept The Gospell sayth Christ hath payde it The Law sayth thou art a sinner dispayre for thou art damned The Gospell sayth Thy sinnes are forgeuen thee be of good comfort for thou shalt be saued The Law sayth Make amendes for thy sinnes The Gospell sayth Christ hath made it for thee The Law sayth the Father of heauen is angrie with thee The Gospell sayth Christ hath pacified him with his blood The Law sayth Where is thy righteousnes goodnes and satisfaction The Gospell sayth Christ is thy righteousnes thy goodnes and satisfaction The Law sayth thou art bounde and obliged to mee to the Diuell and to Hell The Gospell sayth Christ hath deliuered thee from them all The doctrine of Fayth FAYTH is to beleeue One Like as Abraham beleeued God and it was imputed vnto him for righteousnes To beleeue God is to beleeue his word and to recount it true that he sayth He that beleeueth not Gods worde beleeueth not God himselfe He that beleeueth not Gods worde he counteth him false and a Iyer and beleeueth not that he may and wyll fulfill his worde and so he denyeth both the might of God and God him selfe The ninth Proposition Fayth is the gyft of God Argument Da Euery good thing is the gyft of God ri Fayth is a good thing i. Ergo Fayth is the gyft of God The tenth Proposition proposition 10 Fayth is not in our power Argument Da The gyft of God is not in our power ri Fayth is the gyft of God i. Ergo Fayth is not in our power The eleuenth Proposition proposition 11 He that lacketh Fayth can not please God Without Fayth it is impossible to please God Rom. 14. All that commeth not of Fayth is sinne for without Fayth can no man please God Heb. 11. Induction He that lacketh Fayth trusteth not God He that trusteth not God trusteth not his worde He that trusteth not his worde holdeth him false and a lyer He that holdeth him false and a lyer beleeueth not that he may do that he promiseth and so denyeth he that he is God Ergo a primo ad vltimum He that lacketh Fayth denyeth God If it were possible for any man to do al the good deedes that euer were done either of men or Angels yet being in this case it is impossible for him to please God The twelfth Proposition proposition 12 All that is done in fayth pleaseth God Right is the word of God and all his workes in fayth Psal. 33. Lord thine eyes looke to fayth that is as much to say as Lord thou delightest in Fayth Ier. 5. The thirtenth Proposition proposition 13 He that hath Fayth bringeth foorth good fruite Argument Da A good Tree bringeth foorth good fruite ri He that hath Eayth is a good Tree i. Ergo He that hath Fayth bringeth foorth good fruite The fourtenth Proposition proposition 14 He that hath Fayth and beleeueth God can not displease God Induction He that hath Fayth beleeueth God He that beleeueth God beleeueth his worde He that beleeueth his worde wotteth well that he is true and faythfull and may not lye knowing that he both may and will fulfill his worde Ergo a primo ad vltimum He that hath Fayth can not displease God neyther can any man do a greater honour to God then to count him true Obiection Thou wilt then say that theft murther adultrie and all vices please God Answere Nay verely for they can not be done in Fayth for a good Tree beareth good fruite Math 7. 12. The fiftenth Proposition proposition 15 Fayth is a certayntie or assurednes Fayth is a sure confidence of thinges which are hoped for and a certayntie of thinges which are not seene Heb. 11. The same spirite certifieth our spirite that we are the children of God Rom. 8. Moreouer he that hath Fayth wotteth well that God will fulfill his worde whereby it appeareth that Fayth is a certayntie or assurednes

do euer include in them a secret exception of earnest repentance and fayth in Christes precious blood For els Peter denied and yet repented Many Publicans and sinners were vnkind vnmerciful and hard harted to their fellow seruantes and yet many of them repented by fayth were saued c. The grace of Christ Iesus worke in vs earnest repentance and fayth in him vnfaigned Amen Briefly to know when the Law speaketh and when the Gospel speaketh and to discerne the voyce of the one from the voyce of the other this may serue for a note that when there is any mortall worke commanded to be done either for eschewing of punishment or vpon promise of any rewarde temporall or eternall eyther els when any promise is made with condition of any worke commaunded in the Law there is to be vnderstanded the voyce of the Law Contrarily where the promise of lyfe and saluation is offered vnto vs freely without all our merites and simply without any condition annexed of any Law either naturall ceremonial or morall all these places whether they be reade in the olde Testament or in the new are to be referred to the voyce doctrine of the Gospel And this promise of God freely made to vs by the merites of Iesus Christ so long before prophecied to vs in the olde Testament and afterwardes exhibited in the new Testament and now requiring nothing but our fayth in the sonne of God is called properly the voyce of the Gospel and disscreth from the voyce of the Law in this that it hath no condition adioyned of our meriting but only respecteth the merites of Christ the sonne of God By whose fayth only we are promised of God to be saued iustified according as we reade Rom. 3. The righteousnes of God commeth by Fayth of Iesus Christ in all and vpon all that do beleeue c. The seconde Caution or danger to be auoyded is that we now knowing how to discerne rightly betweene the Law the Gospel and hauing intelligence not to mistake the one from the other we must take heede againe that we breake not the order betweene these two taking applying the Law where the Gospel is to be applyed either to our selues or towardes others For albeit the Law and the Gospel many times are to be ioyned togeather in order of doctrine yet case may fal some times that the Law must be utterly sequestred from the Gospel as when any person or persons do feele them selues with the maiestie of the Law and iudgement of God so terrified and oppressed and with the burden of their sinnes ouerwayed and throwen downe into vtter discomfort and almost euen to the pit of hell as it happeneth many times to soft timerous consciences euen to Gods good seruants when such mortified harres do heare either in preaching or in reading any such example or place of the Scripture which pertayneth to the law let them thinke the same nothing to belong to them no more then a mourning weede belongeth to a mariage feast And therfore remouing vtterly out of their mindes all cogitation of the Law of feare of iudgemeut and condemnation let them onely set before their eyes the Gospel the sweete comfort of Gods promises free forgiuenes of sinnes in Christ grace redemption liberty reioycing Psalmes thankes singing and a paradice of spiritual iocunditie nothing els thinking thus with them selues that the law hath done his office in them already now must needes geue rome to Christ the sonne of God who is the Lord maister the fulfiller also the finisher of the law for the ende of the law is Christ. Rō 10. The third danger to be auoyded is that we do not use or apply on the contrary side the Gospel in steade of the Law For as the other before was euen as much as to put on a mourning gowne in the feast of a mariage so is this but euen to cast Pearles before Swine wherein is a great abuse among many For commonly it is seene that these worldly Epicures and secure Momanistes to whom the doctrine of the Law doth properly appertaine doe receaue apply to them selues most principally the sweete promises of the Gospel and contrariwise the other contrite brused hartes to whom belongeth only the ioyfull tydinges of the Gospel and not the Law for the most part receaue retaine to them selues the terrible voyce sentences of the law wherby it commeth to passe that many do reioyce where they should mourne And on the other side many do feare and mourne where they neede not Wherefore to conclude in priuate use of life let euery person discreetly discerne betweene the Law and the Gospel and apply aptly to him selfe that which he seeth conuenient And againe in publique order of doctrine let euery discreete Preacher put a difference betweene the broken harts of the mourning sinners the unrepentant worldlinges and so conioyne both the Law with the Gospel and the Gospel with the Law that in throwing downe the wicked euer he spare the weake harted and againe so spare the weake that he do not encorage the ungodly And thus much concerning the coniunction difference betweene the Law and the Gospel upon the occasion of M. Patericks Places The ende of M. Patericks Places A BRIEFE COLLECTION OR EXPOSITION OF a summe of Sainct Paules doctrine delivered upon the same Of all Christians to be obserued and learned AS all men be transgressors by disobedience of one Adam though they neuer touched the Apple comming of his seede by nature So all men be iustified by the obedience of one which is Christ though they did no righteousnes being likewise borne of him by spirituall regeneration and fayth And therefore as all men comming of Adam be condemned originally before they grow up to commit any sinne against the Law so all men be saued originally being regenerated by Fayth in Christ before they begin to do any good worke of charitie or any other good deede A true Christian knoweth nothing els but Christ onely crucified which is onely the obiect whereunto our fayth looketh Also Sainct Paule cutting off and excluding all glorie of mans deseruinges stayeth onely upon Gods promise and upon grace not mens merites upon mercie not mens labouring or running upon election and calling c. He also admitteth no sacrifice for sinne but the sacrifice of Christ alone and that done once for all with blood For without blood there is no remission of sinne which onely is applyed to us by Fayth and by nothing els Heb. 9. He deth also declare vnto vs the vertue of the Crosse and Passion of Christ. By whose blood we haue redemption and remission of our sinnes Ephe. 1. By whose strypes we are made whole Esa. 53. 1. Pet. 2. By whose Crosse all thinges are pacified both in heauen and earth Collo 1. By whose death we are

Peace sayth he be to thee brother and kissed him and both were beheaded togeather Andrew the Apostle ANdrew the Apostle of our Lord and sauiour Christ and brother to Peter being ●onuersant in a Citie of Achaia called Patris through his diligent preaching had brought many to the Fayth of Christ. Egeas the Gouernour knowing this resorted thyther to the intent he might constrayne as many as did beleeue Christ to be God by the whole consent of the Senate to do sacrifice vnto the Idols and so giue deuine honoure to them Andrew thinking good at the beginning to resist the wicked counsayle and doinges of Egeas went vnto him saying in this effect That it behoued him that was Iudge of men first to know his Iudge which dwelleth in Heauen and then to worshyp him being knowen and so in worshypping the true God to reuoke his minde from false Gods and blinde Idols But the Preconsull esteeming these thinges to be as vayne especially seeing the Iewes as he sayd had crucified Christ before therefore charged and commaunded Andrew not to teach and preach such things any more or if he did that he should be fastoned to the Crosse with all speede Andrew abyding in his former mynde very constant answered concerning the punishment which he threatned He would not haue preached the honour and glory of the Crosse if he had feared the death of the Crosse. Wherevpon sentence of condempnation was pronounced that Andrew teaching and enterprising a new sect and taking away the religion of their goddes ought to be crucified Andrew comming to the place and seeing a farer off the Crosse prepared did change neither ●ullor nor countenance but out of the abundance of his hart did speake and sayd O Crosse most welcome and long looked for with a willing mynde ioyfully and desirously I come to thee being Scholler of him which did hang on thee because I haue been alwayes thy louer and haue coueted to imbrace thee So being crucified he yeelded vp the Ghost Thomas the Apostle THomas the Apostle of our sauiour Iesus Christ preached to the Parthians Meds and Persians Also to the Germanes Hiraconis Bactris and Magis He suffered in Calamina a citie of Indea being slayne with a Dart. Bartholomew the Apostle BArtholomew the Apostle of our Lord and Sauiour Christ preached to the Indians and conuerted the Gospel written by S. Mathew into their tongue where he continued a great space doing many myracles At last in Albania a Citie of greater Armenia after diuers persecutions he was beaten downe with staues then crucified and after being ex●oriate he was also beheaded Matthias the Apostle MAtthias the Apostle of our Sauiour Christ after he had preached to the Iewes at length he was stoned and beheaded Some do recorde that he dyed in Ethiopia Philip the Apostle PHilip the Apostle of our Sauiour Christ after he had much laboured among the barbarous nations in preaching the worde of saluation to them At last he suffered in Hirapolis a citie of Phrigia being there stoned to death crucified where also he was buried and his daughters also with him Iudas called Thaddeus the Apostle IVdas called Thaddeus the Apostle of our Lord and Sauiour Christ brother of Iames preached to the Edessens and to all Messopotamia He was afterwardes slayne vnder Angarus king of the Edessens in Berito Symon called Zelous the Apostle SYmon called zelous the Apostle of our Sauiour Christ preached at Maritan●a and in the countrie of Affricke and in Britania He was likewise crucified FINIS Imprinted at London by William White 1598. Luk. 17. Math. 17. Math. 21. Mark 11. Rom. 10. Act. 16. Iohn 3. Iob. 42. Iohn 4. Luk. 7. Luk. 11. Math. 14. Math. 16. Luk. 7 Math. 8. Mark 14. Math. 9. Luk. 23. Iohn 17. Iohn 17. Luk. 18. What the Law is A deuision of the Cōmandementes Exod. 20. The loue of God the loue of our neighbour Math. 22. 1. Iohn 4. Rom. 13. Galla. 5. Iohn 16. Heb. 11. The Law requireth perfect obedience Enthymema Fayth is the onely gyft of God Rom. 9. The office of the Law Rom. 3. Rom. 7. The Lawe ordeyned to bring vs to Christ. Luke 2. Iohn 4. Luke 2. Rom. 5. Rom. 4. 1. Pet. 2. Apoc 1. Galla. 1. Esay 53. 1. Tim. 1. 1 Iohn 3. 1. Tim. 2. Rom. 8. Collo 2. 1. Cor. 7. 1. Cor. 1. 1. Cor. 1. Ephes. 2. Rom. 5. 1. Cor. 3. Collo 2. 1. Iohn 1. Rom. 3. Iohn 1. Rom 7. Collo 1. Rom. 4. Act. 14. 20. Deut. 27. Luk. 2. Rom 7. Ephes. 6. The contrary operation of the Law of the Gospel The doctrine of Fayth The. 9. Proposition Rom. 14. Heb. 11. An Argument or Induction Psal. 33. Jer. 5. Induction Math. 7. 12. A definition of fayth Heb. 11. Rom. 8. Iustification by faith only Rom. 4 Rom. 3. Galla. 2. Rom. 4. Aba 2. Rom. 1. Galla. 2. Fayth in Christ what it is Mark 16. Iohn 3. Iohn 6. 1. Iohn 5. Iohn 20. Act. 10. Act. 16. Rom. 10. Mark 16. Iohn 3. Iohn 16. 1. Iohn 3. Iohn 1. Math. 16. Iohn 11. Iohn 20. Act. 8. Iohn 4. Luk. 2. Heb. 13. Apoc 1. Heb. 9. 1. Pet. 2. Mark 16. A comparison betweene Fayth and Incredulitie What hope is Psal. 118. Pro. 28. Psal. 118. Psal. 115. Pro. 12. Ier. 17. 1. Tim. 6. Luke 18. Psal. 2. Ier. 17. Psal. 14. Eccles. 34. Sap. 3. Psal. 5. The rule of charitie A comparison betweene Fayth Hobe and Charitie What good workes do Rom. 3. Galla. 2. Galla. 3. Workes do not make vs righteous An argument on the contrary sence Works make vs neyther good nor euyll before God Good fruite is signe of a good tree but not the cause thereof Math. 12. A man likoned to the tree and his workes to the fruite Math. 7. Fayth maketh a good man To say that our workes do saue vs is to deny that Christ is our sauiour Christ to delyuer vs from death dyed for vs. Christ hath payde our debt Christ desireth no recompence but thankfulnesse No sauiour but Christ onely No remission but in Christ Good workes not excluded to be left vndone but not to iuste fie vs when they are done Not the doing of good workes but the trusting in good workes condemned We must doe good works but not to mente thereby We must not thinke to win heauen by good workes The Law and the Gospell how they are to be ioyned and how to be seperated Grace free Promise simple Fayth alone Particularly Fayth is the onely instrumentall cause of euery mans particular saluetiō The body of Christ the obiect of our fayth Fayth is only the eye of the soule which looketh to Christ. Iohn 1. Esay 53. As many as receiued him to them he gaue power c Iohn 1. And he by the knowledge of him shall iustifie many c. Esa. 53. Esa. 53. All our righteousnes is as fylthy clo●●s Esa. 64. Whē ye haue done all that is cōmanded you say We are vnprofitable seruants