Scottish Presbyterian

Concerning the Doctrine of Faith and of the Law

Patrick Hamilton (1504-1528) · 16,509 words · 73 min

The source for this document is https://quod.lib.umich.edu/e/eebo/A02604.0001.001

Project Note

This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.

The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.

This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.

Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.

However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.

This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.

Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org

A MOST EXCELENT AND FRVITFVL TREATISE, CALLED PATERICKS PLACES, concerning the doctrine of Faith, and the doctrine of the Law: which being known, you have the pith of all Divinity.

With a brief collection or exposition of a sum of S. Paul's doctrine touching justification by Faith, in Jesus Christ: which is the only mark to shoot at, and the only means to obtain salvation.

Selected and reduced into this volume by I. D. 1598.

These things are written, that ye might believe that Ies 〈…〉 is the Christ, the son of God: And that in believing 〈…〉 ye might have life through his name.

John. 20.

Read diligently, Judge soberly, and pray earnestly to God, for the true understanding hereof.

AT LONDON Printed by William White dwelling in Cow-lane near Holborne Condite, and are there to be sold. 1598.

TO THE GENTLE AND FRIENDLY READER.

L IKE as in a Garden, there grow diverse Hearbes and Flowers of sundry sortes, which do so amaze the beholders, as that they are in doubt which to make their choice off: So the holy Scriptures are a plentiful Garden, being full replenished with all manner of heavenly comforts, and spiritual consolation for the soul of man, doth offer unto us many sweet flowers, and pleasant fruits; the chief whereof is (Faith in Christ Jesus.) Our savior Christ, speaking of the nature and virtue of this Hearbe, saith, If ye had Faith as much as is a grayne of Mustard-seed, and should say to this Mulberie-tree, Plucke thyself up by the roots, and plant thyself in the Sea, it should obey you. Luk. 17. & Math. 17 And in another place. Whatsoever ye shall ask in prayer (if ye believe) ye shall receive it. Math. 21. And again I say unto you, Whatsoever ye desire when ye pray, believe that ye shall have it, & it shall be done unto you. Mark. 11. And S. Paul saith, The Scripture hath concluded all under sin, that the Promise, by the faith of Jesus Christ, should be given to them that believe. And again: Before Faith came, we were kept under the Law, and shut up unto the Promise, which should afterwards be revealed: wherfor the Law was our Scholemaister: for we are all the sons of God, by faith in Christ Jesus. For allyee that are baptized into Christ, have put on Christ. Galla. 3. And S. Paul in the. 10. to the Romans, speaking of the Israelites faith, saith: They being ignorant of the righteousness of God, and going about to establish their own righteousness, have not submitted them selves to the righteousness of God. For, saith he: Christ is the ende of the Law for righteousness unto everyone that believeth. And saith further: If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God raised him up from the death, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth man confesseth unto salvation. Therefore was it, that one being desirous to obtain salvation, asked of the Apostles, What must I do, that I may be saved? Who answered: Believe in the Lord Jesus Christ, and thou shalt be saved, and thine household. Act. 16. This is that Hearbe, the virtue whereof our savior Christ showeth, saying: Whosoever believed in him, should not perish, but have eternal life. John. 3. Holy Job in his affliction, feeling the strength and virtue of this Hearbe, did fly unto Jesus, saying: I have heard of thee by the hearing of the ear: But now mine eye seeth thee. Job. 42. The woman of Samaria, through the sweet savor of this Hearbe, desired him, to give her of that water, that she might not thirst, neither come to the Well to draw. John. 4. The operation and strength of this herb, enforced the woman that was a sinner, to stand at the feet of Jesus, behind him weepeing, and began to wash his feet with her tears, and did wipe them with the hears of her head, and kissed his feet, and annointed them with ointment. Luk. 7. So also another woman lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. Luk. 11. And certain men that were in the Ship came to him, and worshipped him, saying: Of a truth thou art the Son of God. Math. 14. This caused Simon Peter to say, Thou art the Christ, the son of the living God. Mat. 16. The Centurion by the scent of this herb, was provoked to send unto Jesus, beseeching him that he would come, and heal his servant being sick. And Jesus coming, being not fair from the house, the Centuryon sent his friends to him, saying: Lord trouble not thyself, for I am not worthy that thou shouldest come under my roufe: But say the word, and my servant shall be whole. Luk. 7. & Math. 8. This also caused a woman, having a box of ointment of Spicknard very costly, to breke the box, & to power it upon his head. Mark. 14. And another woman, who was troubled with a bloody Issue twelve years, to say in her self: If I may touch but his garment only, I shall be whole. Math. 9. The Thief through this Faith, said unto Jesus, Lord remember me when thou cōmest into thy kingdom. Luk. 23. Therefore as the Passion of Christ serveth to none, but such as do believe: so neither doth Faith (as it is only a bare quality or action in man's mind) it self iustefie, unless it be directed to the body of Christ crucified, as to her object, of whom she receiveth all her virtue. And therefore these two must always jointly concur and hold together, Faith, & Christ Jesus, crucified. This Treatise following (gentle Reader) teacheth the use, nature, and virtue of Faith, in such abundant and excellent manner, as it were all one for me to cast a drop of water into the Sea, as to take upon me to enlarge any matter thereupon: And if I should, or could; I can but reiterate or repeat that which already hath been set down. For the Book doth so set forth it self (as in my poor understanding) needeth little help: saving that some few words that were wrong placed, I have amended, & some others I have added, for the better explanation of the Author: And I have else followed the former Coppie, with a brief collection or exposition of a sum of S. Paul's doctrine delivered upon the same, set forth before (but lying hid as it were) in a great volume: which I have also thought meet & very necessary, were put into a smaller volume, to the intent to be carried about with us (as a flower or herb in our bosom) for our oftener remembrance & instruction. This Hearbe being once known, it is said by the Author, you have the pith of all Divinity: written and set forth by that learned, godly, and zealous Martire, M. Patericke Hamelton, being a Scottishman borne, and of the kings blood: who (as is set forth in the book of Martyrs) taught, and earnestly preached the truth to the people, and refelled their abuses, constantly & stoutly sustaining the quarrel of God's Gospel, in the time of ignorance and blindness: Through which occasion (as is also there set forth) he was cited to appear before the Archbyshyp of Saint Andrew, named James Beton, and his College of Priests, the first day of March Ann. 1527. And the same day at after dinner in all haste, was had away to the fire, and burned; the king then being but a child, which made the Archbyshoppe more bold. The which Treatise (gentle Reader) as I cannot commend unto you in that measure, as it deserveth or requireth: So do I confess in myself such want of ability, knowledge, and skill, as most unworthy of all others, to set forth so excellent a matter, of so high a nature or mystery. But it pleaseth Almighty God by troubles and affliction, to bring his children to the exercise of many of those virtues, that do belong to a Christian man; And in tribulation, Faith is chiefly exercised, in considering the cause of God's exercising of us: and in believing most assuredly the promises he hath made for our deliverance. In which consideration, I having passed sometime in my grievous and sorrowful troubles of adversaries, I spent that time chiefly, in understanding and collecting this Treatise following; which is able so to instruct, teach, and give such heavenly light and comfort unto us (if we be desirous and willing to seek thereaster) as may undoubtedly redounde to our everlasting life and salvation; as our savior Christ him self teacheth us: This is life eternal, that they know thee to be the only true God, and whom thou hast sent, Jesus Christ. John. 17. Unto whom let us still be praying incessantly, that it will please him to lighten the darkness of our hearts & understanding, and to increase our Faith and knowledge in his Son Jesus Christ, our only Savior and Redeemer: which is the only key & means for us to attain to the true knowledge and feeling of this Faith, whereby we may be found worthy to be numbered amongst those whom our Savior Christ prayeth for. Father, I will that they whom thou hast given me, be with me even where I am, that they may behold my glory, which thou hast given me. John. 17. Of the which his glory, as he hath power to make us partakers: so, if we lay all our Faith, hope, and trust, upon him, he will then say unto us, as he said unto the blind man, Receaue thy sight, thy Faith hath saved thee. Luk. 18. Farewell in him, whom we are all to follow and believe. Amen.

Your welwiller in the Lord, and most unworthy: I. D.

This is a true or faithful saying, and by all means worthy to be received, that Christ Jesus came into the world to save sinners: of whom I am chief.

1. Tim. 1. 15.

A TREATISE OF CERTAINE COMMON PLACES, CALLED PATERICKS PLACES.

The doctrine of the Law.

THE Law is a doctrine that biddeth good, and forbiddeth evil: as the Commaundementes do specify, here following.

The Ten Commandments of God.

1 Thou shalt worship but one God.
2 Thou shalt make thee no Image to worship it.
3 Thou shalt not swear by his name in vain.
4 Thou shalt hold the Sabbath day holy.
5 Thou shalt honor thy Father and thy Mother.
6 Thou shalt not kill.
7 Thou shalt not commit adultery.
8 Thou shalt not steal.
9 Thou shalt not bear false witness.
10 Thou shalt not desire ought that belongeth to thy neighbor.

All these Commaundemets are briefly comprised in these two here-under ensuing.

Thou shalt love thy Lord God with all thine heart, with all thy soul, and with all thy mind. That is the first and great Commandment: The second is like unto this, that is: Thou shalt love thy neighbor as thyself. On these two Commandments hangeth all the Law and the Prophets.

Certain godly and general Propositions, proved by the Scripture.

The first Proposition.

[proposition 1] He that loveth God, loveth his neighbor also.

[ Probation] This Proposition is proved 1. John. 4. If a man say, I love God, and yet hateth his brother, he is a liar. He that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen?

The second Proposition.

[proposition 2] He that loveth his neighbor as him self, keepeth all the Commandments of God.

[ Probation.] This Proposition is proved Math. 7. Rom. 13. Whatsoever Math. 7. Rom. 13. ye would that men should do to you, even so do you to them: for this is the Law and the Prophets.

He that loveth his neighbor, fulfilleth the Law.

Thou shalt not commit adultrie. Thou shalt not kill. Thou shalt not steal. Thou shalt not bear false witness. Thou shalt not lust. &c. And if there be any other Commandment, it is comprehended in this saying: Love thy neighbor as thyself. Rom. 13.

All the Law is fulfilled in one word, that is, Love thy neighbor as thyself. Gal. 5.

Argument.

[ Major.] Bar- He that loveth his neighbor, keepeth all the Commandments of God. Rom. 13.
[ Minor.] ba- He that loveth God, loveth his neighbor. 1. John. 4.
[ Conclus.] ra. Ergo, He that loveth God, keepeth all the Commandments of God.

The third Proposition.

[proposition 3] He that hath Faith, loveth God.

[ Probation] My Father loveth you, because you love me, and believe that I came from God. John. 16.

Argument.

[ Major.] Bar- He that keepeth the Commaundementes of God, hath the love of God.
[ Minor.] ba- He that hath Faith, keepeth the Commandments of God.
[ Conclus.] ra. Ergo, He that hath Faith, loveth God.

The fourth Proposition.

[proposition 4] He that keepeth one Commandment of God, keepeth them all.

[ Probation] This Proposition is confirmed Heb. 11. It is impossible for a man without faith to please God, that is, to keep any one of God's Commandementes, as he should do. Then whosoever keepeth any one Commandment, hath faith.

Argument.

[ Major.] Bar- He that hath Faith, keepeth all the Commandments of God.
[ Minor] ba- He that keepeth any one Commandment of God, hath faith.
[ Conclus.] ra. Ergo, He that keepeth one Commandment keepeth them all.

The fifth Proposition.

[proposition 5] He that keepeth not all the Commandments of God, keepeth not one of them.

Argument.

He that keepeth one Commandment of God, keepeth all.
Ergo, He that keepeth not all the Commandments of God, keepeth not one of them.

The sixth Proposition.

[proposition 6] It is not in our power, to keep any one of the Commandments of God.

Argument.

[ Major.] Ba- It is impossible to keep any of the Commandments, without Grace.
[ Minor.] ro- It is not in our power to attain Grace.
[ Conclus.] co. Ergo, It is not in our power, to keep any of the Commandments of God.

And even so may you reason concerning the holy Ghost and Faith: forsomuch, as neither without them we are able to keep any of the Commandments of God, neither yet be they in our power to attain them: Non est volentis, ne{que} currentis. &c. Rom. 9. It is not in him that willeth, nor in him that runneth; But in God that showeth mercy.

The seventh Proposition.

[proposition 7] The Law was given us, to show our sin.

By the Law cometh the knowledge of sin. Rom. 3. I knew not what sin meant, but thorough the Law: for I had not known what lust had meant, except the Law had said, Thou shalt not lust. Without the Law sin was dead, that is, it moved me not, neither wist I that it was sin: which notwithstanding was sin, and forbidden by the Law. Rom. 7.

The eight Proposition.

[proposition 8] The Law biddeth us do that thing which is vnpissible for us.

Argument.

[ Major.] Da- The keeping of the Commandments, is to us impossible.
[ Minor.] ri- The Law commandeth us the keeping of the Commandments.
[ Conclus.] i. Ergo, the Law commandeth us that which is impossible.

Objection.

[ Objection.] But thou wilt say, Wherefore doth God did us do that which is impossible for us?

Answer.

[ Answer.] I answer, to make thee know that thou art but evil, and that there is no remedy to save thee in thine own hand, and that thou mayest seek remedy at some other: for the Law doth nothing else, but command thee.

The doctrine of the Gospel.

THE Gospel is as much to say in our tongue, as Good tidings, like as these be here under following, and such other, concerning the mercy of God in Christ Jesus, for the remission of our sins.

Christ is the savior of the Worlde.

Christ is the Savior.

Christ died for us.

Christ died for our Sins.

Christ bought us with his Blood.

Christ washed us with his Blood.

Christ offered him self for us.

Christ bore our sins on his back.

Christ came into the world to save sinners.

Christ came into this world, to take away our sins.

Christ was the price that was given for us, & our sins.

Christ was made debtor for us.

Christ hath paid our debt, for he died for us.

Christ made satisfaction for us, and our sins.

Christ is our Righteousness.

Christ is our Sanctification.

Christ is our Redemption.

Christ is our Peace.

Christ hath pacified our Heavenly father for us.

Christ is one, and all his.

Christ hath delivered us from the Law, from the Devil, and from Hell.

The father of Heaven hath forgiven us our sins for Christ's sake: or any such other like to the same, which declare unto us the mercy of God.

The nature and office of the Law and of the Gospel.

The Law showeth us our sin.

The Gospel showeth us the remedy for it.

The Law showeth us our Condenmation.

The Gospel showeth us our Redemption.

The Law is the word of Irs.

The Gospel is the word of Grace.

The Law is the word of threatening by cursing.

The Gospel is the word of Comfort.

The Law is the word of unrest.

The Gospel is the word of Peace.

A disputation between the Law and the Gospel: wherein is shown the difference or contrariety between them both.

The Law saith, Pay thy dept.

The Gospel saith, Christ hath paid it.

The Law saith, thou art a sinner, despair, for thou art damned.

The Gospel saith, Thy sins are forgiven thee, be of good comfort, for thou shalt be saved.

The Law saith, Make amends for thy sins.

The Gospel saith. Christ hath made it for thee.

The Law saith, the Father of heaven is angry with thee.

The Gospel saith, Christ hath pacified him with his blood.

The Law saith, Where is thy righteousness, goodness, and satisfaction.

The Gospel saith, Christ is thy righteousness, thy goodness, and satisfaction.

The Law saith, thou art bound and obliged to me, to the Devil, and to Hell.

The Gospel saith, Christ hath delivered thee from them all.

The doctrine of Faith.

FAYTH, is to believe One, Like as Abraham believed God, and it was imputed unto him for righteousness.

To believe God, is to believe his word, and to recount it true that he saith.

He that believeth not God's word, believeth not God himself.

He that believeth not God's word, he counteth him false and a Iyer, and believeth not that he may and will fulfill his word: and so he denieth both the might of God, and God him self.

The ninth Proposition.

Faith is the gift of God.

Argument.

[ Major.] Da- Every good thing is the gift of God.
[ Minor.] ri- Faith is a good thing.
[ Conclus.] i. Ergo, Faith is the gift of God.

The tenth Proposition.

[proposition 10] Faith is not in our power.

Argument.

[ Major.] Da- The gift of God is not in our power.
[ Minor.] ri- Faith is the gift of God.
[ Conclus.] i. Ergo, Faith is not in our power.

The eleventh Proposition.

[proposition 11] He that lacketh Faith, cannot please God.

Without Faith, it is impossible to please God. Rom. 14.

All that cometh not of Faith, is sin: for without Faith, can no man please God. Heb. 11.

Induction.

He that lacketh Faith, trusteth not God:
He that trusteth not God, trusteth not his word:
He that trusteth not his word, holdeth him false, and a liar:
He that holdeth him false, and a liar, believeth not that he may do that he promiseth; and so denieth he that he is God.
[ Conclus.] Ergo a primo ad vltimum, He that lacketh Faith, denieth God.

If it were possible for any man to do all the good deeds that ever 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 faith, pleaseth God.

Right is the word of God, and all his works in faith. Psal. 33.

Lord thine eyes look to faith: that is as much to say, as, Lord thou delightest in Faith. Ier. 5.

The thirtenth Proposition.

[proposition 13] He that hath Faith, bringeth forth good fruit.

Argument.

[ Major.] Da- A good Tree bringeth forth good fruit.
[ Minor.] ri- He that hath Eayth, is a good Tree.
[ Conclus.] i. Ergo, He that hath Faith, bringeth forth good fruit.

The fourtenth Proposition.

[proposition 14] He that hath Faith, and believeth God, cannot displease God.

Induction.

He that hath Faith, believeth God:
He that believeth God, believeth his word:
He that believeth his word, wotteth well that he is true and faithful, and may not lie; knowing, that he both may and will fulfill his word.
[ Conclus.] Ergo a primo ad vltimum, He that hath Faith, cannot displease God: neither can any man do a greater honor to God, then to count him true.

Objection.

[ Objection.] Thou wilt then say, that theft, murder, adultrie, and all vices please God.

Answer.

[ Answer.] Nay verily, for they cannot be done in Faith: for, a good Tree beareth good fruit. Math 7. 12.

The fiftenth Proposition.

[proposition 15] Faith is a certayntie, or assurednes.

Faith is a sure confidence of things which are hoped for, and a certayntie of things which are not seen. Heb. 11.

The same spirit certifieth our spirit, that we are the children of God. Rom. 8.

Moreover, he that hath Faith, wotteth well that God will fulfill his word: whereby it appeareth that Faith is a certayntie or assurednes.

A Man is iustefied by Faith only.

Abraham believed in God, and it was imputed unto him for righteousness. Rom. 4.

We suppose therefore, that a man is iustefied by Faith, without the deeds of the Law. Rom. 3. Galla. 2.

He that worketh not, but believeth on him that iustefieth the wicked, his Faith is counted to him for righteousness. Rom. 4.

The just man liveth by his Faith. Aba. 2. Rom. 1.

We wot that a man is not iustefied by the deeds of the Law, but by the faith of Jesus Christ: and we believe in Jesus Christ, that we may be iustefied by the Faith of Christ, and not by the deeds of the Law. Gall. 2.

What is the Faith of Christ?

The Faith of Christ, is to believe in him: that is, to believe his word: and believe that he will help thee in all thy need, and delyuet thee from sin, and all evil.

Thou wilt ask me, What word:

I answer thee, The Gospel: which is,

He that believeth in Christ, shall be saved. Mark. 16.

He that believeth the Son, hath everlasting life. John. 3.

Verily I say unto you, He that believeth in me, hath everlasting life. John. 6.

This I write unto you, that you believe on the Son of God, that ye may know, how that ye have eternal life. 1. John. 5.

Thomas, because thou hast seen me, therefore hast thou believed: happy are they which have not seen, and yet have believed in me. John. 20.

All the Prophets to him bear witness, that who soever believeth in him, shall have remission of their sins. Act. 10.

What must I do, that I may be saved? The Apostles answered, Believe in the Lord Jesus Christ, and thou shalt be saved. Act. 16.

If thou knowledge with thy mouth, that Jesus is the Lord: and believest with thine heart, that God raised him from death, thou shalt be • a • e. Rom. 10.

He that believeth not in Christ, shall be condemned. Mark. 16.

He that believeth not the Son, shall never see life, but the ire of God by death upon him. John. 3.

The holy Ghost shall reprove the world of sin, because they believe not in me. John. 16.

They that believe Jesus Christ, are the sons of God.

Ye are all the Sons of God, because ye believe in Jesus Christ. 1. John. 3.

He that believeth that Christ is the Son of God, is safe. John. 1.

Peter said, Thou art Christ the Son of the living God. Jesus answered, and said unto him: Happy art thou Simon, the son of Jonah, for flesh and blood have not opened to thee that, but my Father that is in heaven. Math. 16.

We have believed and know, that thou art Christ the Son of the living God.

I believe that thou art Christ the Son of God, which should come into the world. John. 11.

These things are written, that ye might believe that Jesus is Christ, the Son of God: and that in believing ye might have life. John. 20.

I believe that Jesus is the Son of God. Act. 8.

The sixtenth Proposition.

[proposition 16] He that believeth the Gospel, believeth God.

Argument.

[ Major.] Da- He that believeth God's word, believeth God.
[ Minor.] ri- The Gospel is God's word.
[ Conclus.] i. Ergo, he that believeth the Gospel, believeth God.

To believe the Gospel, is this, That Christ is the Savior of the world. John. 4.

Christ is our Savior. Luk. 2.

Christ bought us with his blood. Heb. 13. 1. Pet. 1. Apo. 5

Christ washed us with his blood. Apoc. 1.

Christ offered him self for us. Heb. 9.

Christ bore our sins on his back, 1. Pet. 2.

The seuententh Proposition.

[proposition 17] He that believeth not the Gospel, believeth not God.

Argument.

[ Major.] Fe- He that believeth not God's word, believeth not God him self.
[ Minor.] ri- The Gospel is God's word.
[ Conclus.] o. Ergo, He that believeth not the Gospel, believeth not God him self: and consequenly, he that believeth not those things above written, and such like, believeth not God.

The eighttenth Proposition.

[proposition 18] He that believeth the Gospel, shall be safe.

Go ye into all the world, and preach the Gospel unto every creature. He that believeth, and is baptized, shall be saved: but he that believeth not, shall be condemned. Mark. 16.

A comparison between Faith and Incredulity.

FAyth is the root of all good.

Incredulity is the root of all evil.

Faith maketh God and man friends.

Incredulity maketh them foes.

Faith bringeth God and man together.

Incredulity sundereth them.

All that Faith doth, pleaseth God.

All that Incredulity doth, displeaseth God.

Faith only maketh a man good and righteous.

Incredulity only maketh him unjust and evil.

Faith maketh a man a member of Christ.

Incredulity maketh him a member of the Devil.

Faith maketh a man the inheritor of heaven.

Incredulity maketh him inheritor of hell.

Faith maketh a man the servant of God.

Incredulity maketh him the servant of the Devil.

Faith showeth us God to be a sweet Father.

Incredulity showeth him a tirrible Judge.

Faith holdeth styffe by the word of God.

Incredulity wauereth here and there.

Faith counteth and holdeth God to be true.

Incredulity holdeth him false and a liar.

Faith knoweth God.

Incredulity knoweth him not

Faith loveth both God, and his neighbor.

Incredulity loveth neither of them.

Faith only saveth us.

Incredulity only condemneth us.

Faith extolleth God and his deeds.

[Incredulity extolleth her self and her own deeds.

Of Hope.

HOpe is a trusty looking after the thing that is promised to come: As we hope after the everlasting joy which Christ hath promised unto all that believe in him.

We should put our hope and trust in God alonely, and in no other thing.

It is good to trust in God, and not in man. Psal. 118.

He that trusteth in his own heart is a fool. Pro. 28.

It is good to trust in God, and not in Princes. Psal. 118.

They shall be like unto the Images which they make, and all that trust in them. Psal. 115.

He that trusteth in his own thoughts, doth ungodly. Pro. 12.

Cursed be he that trusteth in man. Ier. 17.

Bid the rich men of this world, that they trust not in their unstable riches, but that they trust in the living God. 1. Tim. 6.

It is hard for them that trust in money, to enter into the kingdom of heaven. Luk. 18.

Moreover, we should trust in him only, that may help us: God only may help us, therefore we should trust in him only.

Well are they that trust in God: and woe to them that trust not in him. Psal. 2. Ier. 17.

Well is that man that trusteth in God: for God shall be his trust. Psal. 14. Eccle. 34.

He that trusteth in him, shall understand the verity. Sap. 3.

They shall all rejoice that trust in thee. They shall ever be glad, and thou wilt defend them. Psal. 5.

Of Charity.

CHaritie is the love of thy neighbor. The rule of Charity is this; Do, as thou wouldest be done to: For, Christ holdeth all alike, the rich, the poor, the friend and the foe, the thankful and unthankful, the kinsman and stranger.

A comparison between Faith, Hope, and Charity.

FAyth cometh of the word of God, Hope cometh of Faith, and Charity springeth of them both.

Faith believeth the word, Hope trusteth after it that is promised by the word, Charity doth good unto her neighbor, through the love that it hath to God, and gladness that is within her self.

Faith looketh to God and his word, Hope looketh unto his gift and reward, Charity looketh on her neighbors profit.

Faith receiveth God, Hope receiveth his reward, Charity loveth her neighbor with a glad heart, and that without any respect of reward.

Faith pertaineth to God only, Hope to his reward, and Charity to her neighbor.

The doctrine of Works.

WEe believe that a man shall be iustefied without works. Rom 3.

No man is iustefied by the deeds of the Law, but by the Faith of Jesus Christ: And we believe in Jesus Christ, that we may be iustefied by the Faith of Christ, and not by the deeds of the Law: For, if righteousness come by the Law, then died Christ in vain. Galla. 2.

That no man is iustefied by the Law, is manifest: For, a righteous man lyneth by his Faith: but the Law is not of Faith. Galla. 3.

Moreover, since it behooved Christ the maker of heaven and earth, and all that is therein, to die for us, we are compelled to grant, that we were so far drowned and sunken in sin, that neither our deeds, nor all the treasures that ever God made, could have holpen us out of them. Therefore no deeds nor works, may make us righteous.

No works make us unrighteous.

If any evil works make us unrighteous, then the contrary works should make us righteous: But it is proved, that no works can make us righteous: Therefore no works maketh us unrighteous.

Works maketh us neither good nor evil.

It is proved, that works neither make us righteous nor unrighteous: Therefore no works make us either good or evil. For righteous and good are one thing, and unrighteous and evil likewise one.

Good works make not a good man, nor evil works an evil man: But a good man bringeth forth good works, and an evil man evil works.

Good fruit maketh not the Tree good, nor evil fruit the Tree evil: But a good Tree beareth good fruit, and an evil tree evil fruit.

A good man cannot do evil works, nor an evil man good works: for a good tree cannot bear evil fruit, nor an evil tree good fruit.

A man is good ere he do good works, and evil ere he do evil works: for the tree is good ere it bear good fruit, and evil ere it bear evil fruit.

Every man, and his works, are either good or evil.

Every Tree and the fruit thereof, are either good or evil: Either make ye the tree good, and the fruit good also: or else make the tree evil, and the fruit of it likewise evil. Math. 12.

A good man is known by his works: for, a good man doth good works, and an evil man doth evil works: Ye shall know them by their fruit. For a good tree beareth good fruit, and an evil tree evil fruit. A man is likoned to the tree, and his works to the fruit of the tree.

Beware of the false Prophets, which come to you in Sheepes clothing, but inwardly they are ravening Wolves: ye shall know them by their fruits. Math. 7.

None of our works either save us or condemn us.

[ Objection.] If works make us neither righteous nor unrighteous, then thou wilt say, It maketh no matter what we do.

[ Answer.] I answer. If thou do evil, it is a sure argument that thou art evil, and wantest Faith: If thou do good, it is an argument that thou art good, and hast Faith. For a good tree beareth good fruit, and an evil tree evil fruit. Yet good fruit maketh not the tree good, nor evil fruit the tree evil: so that a man is good, ere he do good deeds, and evil, ere he do evil deeds.

The man is the Tree, his works are the fruit.

FAyth maketh the good Tree, and Incredulity the evil Tree: such a tree, such fruit: such a man, such works. For all things that are done in Faith, please God, and are good works: and all that are done without Faith, displease God, and are evil works.

Whosoever believeth, or thinketh to be saved by his works, denieth that Christ is his savior, that Christ died for him, and all things that pertain to Christ: for how is he thy savior, if thou mightest save thyself by thy works: or whereto should he die for thee, if any works might have saved thee:

What is this to say, Christ died for thee? Verily, that thou shouldest have died perpetually: And Christ to deliver thee from death, died for thee, and changed thy perpetual death into his own death: for thou madest the fault, and he suffered the pain, and that for the love he had to thee before thou wast borne, when thou haddest done neither good nor evil.

Now seeing he hath paid thy debt, thou needest not; neither canst thou pay it, but shouldest be damned, if his blood were not: But since he was punished for thee, thou shalt not be punished.

Finally, he hath delivered thee from thy condemnation, and all evil, and desireth naught of thee, but that thou wilt acknowledge what he hath done for thee, and bear it in mind: and that thou wouldest help other for his sake both in word and deed, even as he hath holpen thee, for novght, and without reward. O how ready would we be to help others, if we knew his goodness and gentleness towards us. He is a good and great Lord: for he doth all for naught. Let us, I beseech you therefore, follow his footesteppes, whom all the world ought to praise and worship.

Amen.

He that thinketh to be saved by his works, calleth him self Christ.

For he calleth him self the Savior, which pertaineth to Christ only.

What is a Savior, but he that saveth: And he saith, I saved myself: which is as much to say, as I am Christ; for Christ only is the savior of the world.

We should do no good works for the intent to get the inheritance of heaven, or remission of sins.

For whosoever believeth to get the inheritance of heaven, or remission of sin through works, he believeth not to get the same for Christ's sake And they that believe not that their sins are forgiven them, and that they shall be saved for Christ's sake, they believe not the Gospel: for the Gospel saith, You shall be saved for Christ's sake: your sins are forgiven for Christ's sake.

He that believeth not the Gospel, believeth not God. So it followeth, that they which believe to be saved by their works, or to get remission of their sins by their own deeds, believe not God, but recount him as a liar, and so utterly deny him to be God.

Objection.

Thou wilt say, Shall we then do no good deeds:

Answer.

I say not so: But I say, we should do no good works for the intent to get the inheritance of heaven, or remission of sin. For if we believe to get the inheritance of heaven through good works, then we believe not to get it through the promise of God. Or if we think to get remission of our sins by our deeds, then we believe not that they are forgiven us, and so we count God a liar: For God saith, Thou shalt have the inheritance of heaven for my Sons sake: And you say, it is not so, but I will win it through my works. Thus you see I condemn not good deeds, but I condemn the false trust in any works: for all the works wherein a man putteth any confidence, are therewith poisoned, and become evil.

Wherefore thou must do good works: But beware thou do them not to deserve any good through them, (for if thou do) thou receauest the good, not as the gifts of God, but as debt to thee, and makest thyself fellow with God: because thou wilt take nothing of him, for naught: And what needeth he anything of thine, which giveth all things, 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 giveth us all that we need, then we can take it of him. If then we want ought, let us wite our selves.

Prease not therefore to the inheritance of heaven through presumption of thy good works: for if thou do, thou countest thyself holy, and equal to God, because thou wilt take nothing of him for naught: And so shalt thou fall, as Lucifer fell, for his pride.

Certain brief Notes or declarations upon the foresaid places.

THis little Treatise of M. Patericks Places, albeit in quantity it be but short, yet in effect it comprehendeth matter able to fill large volumes, declaring to us the true doctrine of the Law, of the Gospel, of Faith, and of Works, with the nature and properties; and also the difference of the same: which difference is thus to be understanded. That in the cause of Salvation, and in the office of Iustefiyng, these are to be removed and separated a sunder, the Law from the Gospel, and Faith from Works; otherwise in the person that is iustefied, and also in order of doctrine, they ought commonly to go necessarily together.

Therefore, wheresoerver any question or doubt riseth of Salvation, or our iustefying before God, there the Law, and all good works, must be utterly excluded and stand a part, that Grace may appear free, the Promise simple, and that Faith may stand alone: which Faith alone (without Law or works) worketh to every man particularly his salvation, through mere promise, and the free grace of God. This word (particularly) I add, for the particular certefiyng of every man's heart privately and peculiarly, that believeth in Christ. For as the body of Christ is the cause efficient of the redemption of the whole world in general, so is Faith the instrumental cause, by which every man applieth the said body of Christ crucified, particularly to his own salvation: So that in the action and office of iustefication, both Law and works here be utterly secluded and exempted, as things haning nothing to do in this behalf. The reason is this; for, seeing that all our Redemption universally, springeth only from the body of the Son of God crucified, there is nothing that can stand us instead, but that only, wherewith this body of Christ is apprehended. Now forasmuch as neither the Law, nor Works, but Faith only, is the thing which apprehendeth the body and death of Christ; therefore Faith only is that matter which iustefieth every soul before God, through the strength of that object which it doth apprehend: For the object only of our Faith, is the body of Christ; like as the brason Serpent was the object of the Israelites looking, and not of their hands working: by the strength of which object, through the promise of God, immediately proceeded health to the beholders: So the body of Christ being the object of our Faith, yieldeth or striketh righteousness to our souls; not through working, but in believing only.

Thus you see how Faith, being the only eye of our soul, standeth alone with her object, in case of iustefying: But yet nevertheless in the body she standeth not alone; for besides the eye, there be also hands to work, feet to walk, ears to hear, and other members moe, everyone convenient for the service of the body; and yet there is none of them all that can see, but the eye: So in a Christian man's life, and in order of doctrine, there is the Law, there is Repentance, there is Hope, Charity, and deeds of Charity; all which in life and in doctrine are joined, and necessarily do concur together: And yet in the action of iustefying, there is nothing else in man, that hath any part or place, but only Faith, apprehending the object, which is, the body of Christ Jesus for us crucified: In whom consisteth all the worthiness and fulne, of our salvation, by Faith; that is, by our apprehending and receiving of him, according as it is written John. 1. Whosoever received him, he gave them power to be made the sons of God, even all such as believed in his name. &c. Isaiah. 53. And this just servant of mine in the knowledge of him, shall iustefie many. &c.

Argument.

Da- Apprehending and receiving of Christ only, maketh us iustefied before God. John. 1.
ri- Christ only is apprehended and receaned by Faith.
si. Ergo, Faith only maketh us iustefied before God.

Argument.

Ba- Justification cometh only by apprehending and receiving of Christ. Esa 53.
ro- The Law and Works do nothing pertain to the apprehending of Christ.
co. Ergo, the Law and Works pertain nothing to Justification.

Argument.

Ce- Nothing which is unjust of it self, can justify us before God, or help anything to our justifying.
fa- Every work we do, is unjust before God. Esa. 64.
re. Ergo, no work that we do, can justify us before God, nor help anything to our justifying.

Argument.

Ca- If works could anything further our justification, then should our works something profit us before God.
me- No works (do the best we can) do profit us before God. Luk. 17.
stres. Ergo, no works that we do, can anything further our justification.

Argument.

Ba- All that we can do with God, is only by Christ. John. 15.
ro- Our works and merits be not Christ's, neither any part of him.
co. Ergo, our works and merits can do nothing with God.

Argument.

Da- That which is the cause of condemnation, can not be the cause of justification.
ri. The Law is the cause of condemnation. Rom. 4. Ergo, it is not the cause of justification.

A Consequent.

We are quit and delivered from the Law. Rom. 7. Ergo, we are not quit and delivered by the Law.

Forasmuch therefore as the truth of the Scripture in express words, hath thus concluded our salvation in Faith only, we are enforced necessarily to exclude all other causes and means in our justification, and to make this difference between the Law and the Gospel, between Faith and Works: affyrming with the Scripture and word of God, that Law condemneth us, our Works do not avail us, and that Faith in Christ only justifieth us: And this difference and distinction ought diligently to be learned and re • ayned of all Christians, especially in conflict of conscience, between the Law and the Gospel, Faith & Works, Grace and Merits, Promise and Condition, God's free election and man's free will: So that the light of the free grace of God in our salvation, may appear to all consciences, to the immortal glory of God's holy name.

Amen.

The order and differences of places.

The Gospel,	Faith,	Grace,	Promise,	God's free electiō.	Antitheta
The Law,	Works,	Merits,	Conditiō	Mans free will.

The difference and repugnance of these foresaid places being well noted and extended, it shall give no small light to every faithful Christian, both to understand the Scripture, to judge in cases of conscience, and to reconcile such places in the old and New Testament, as else may seem 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 discern between the Law and the Gospel, between Faith and Works. &c. they can never rightly estable their minds in the free promises of God's grace, but walk confusedly without order, in all matters of religion: examles whereof we have too much in the Romish Church, who confounding these places together without distinction, following no method, have perverted the true order of Christian doctrine, and have obscured the sweet comfort and benefit of the Gospel of Christ, not knowing what the true use of the Law, nor of the Gospel meaneth.

In the doctrine of the Law, three things to be noted.

In the Law therefore, three things 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 only to restrain his outward actions, but also his inward motions and inclinations of will and affection, from the appetite of sin: And therefore saith S. Paul, The Law is spiritual, but I am carnal. &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 us impossible, &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 far they extend. For as the surging Seas have their banks and bars to keep them in: so the Law hath his times and limits, which it ought not to pass. If Christ had not come and suffered, the time and dominion of the Law had been everlasting: but now, seeing Christ hath come, and hath died in his righteous flesh, the power of the Law against our sinful flesh doth cease: for, the ende of the Law is Christ. Rom. 10. (that is) The death of Christ's body is the death of the Law, to all that believe in him. So that whosoever repenteth their sins, and fly to the death and passion of Christ, the condemnation and time of the Law to them is expired. Wherefore this is to be understood as a perpetual rule in the Scripture, that the Law, with all his sentences and judgments wheresoever they are written, either in the old Testament or in the new, do ever include a privy exception of repentance, and belief in Christ, to the which always it giveth place, having there his ende, and can proceed no further, according as S. Paul doth say, The Law is our Scholemaister until Christ, that we might be justified by Faith. Galla. 3.

Moreover, as the Law hath his time how long to reign: so also it hath his proper place where to reign. By the reign of the Law, here is meant the condemnation of the Law. For as the time of the Law ceaseth, when the faith of Christ in a true repenting heart beginneth: so hath the Law no place in such as be good and faithful (that is) in sinners repenting and amending, but only in them which be evil and wicked. Euyll men here I call all such, which walking in sinful flesh, are not yet driven by earnest repentance to fly to Christ for succoure. And therefore saith S. Paul, To the just man there is no Law set, but to the unjust and disobedient. &c. 1. Tim. 1. By the just man here is meant, not he which never had disease, but he who knowing his disease, seeketh out the physician: and being cured, keepeth him self in health, as much as he may from any moe surfettes: Notwithstanding he shall never so keep him self, but that his health (that is, his new obedience) shall always remain frail and imperfect, and shall continually need the Physician. Where, by the way, these three things are to be noted: First, the sickness it self. Second, the knowing of the sickness. Thirde, the Physician. The sickness, is sin. The knowing of the sickness, is repentance, which the Law worketh. The Pysician is Christ. And therefore, although in remission of our sins, Repentance is joined with Faith, yet it is not the dignity or worthiness of repentance that causeth remission of sins, but only the worthiness of Christ, whom Faith only apprehendeth, no more then the feeling of the disease is the cause of health, but only the Physician: for else, when a man is cast & condemned by the Law, it is not repentance that can save or deserve life: but if his pardon come, then is it the grace of the Prince, and not his repentance that saveth him.

The third point to be considered in the doctrine of the Law, is this, That we mark well the ende and purpose why the Law is given: which is, not to bring us to salvation, not to work God's favor, nor to make us good, but rather to declare and convince our wickedness, and to make us feel the danger thereof: to this ende and purpose, that we seeing our condemnation, and being in our selves confounded, may be driven thereby to have our refuge in Christ the son of God, and to submit our selves to him, in whom only is to be found our remedy, and in none other. And this ende of the Law discreetely ought to be pondered of all Christians: otherwise they that consider not this ende and purpose of the Law, fall into manifold errors and inconveniences.

1 First, they pervert all order of doctrine.
2 They seek that in the Law, which the Law cannot give.
3 They cannot comfort them selves nor others.
4 They keep men's souls in an uncertain doubt and dubitation of their salvation.
5 They obscure the light of God's grace.
6 They are unkind to God's benefits.
7 They are injurious to Christ's passion, and enemies to his Cross.
8 They stop Christian liberty.
9 They bereave the Church (the Spouse of Christ) of her due comfort: as taking away the Son out of the world.
10 In all their doings they shoot to a wrong mark: For where Christ only is set up to be apprehended by our Faith, and so freely to justify us, they leaving this justification by Faith, set up other marks, partly of the Law, partly of their own devising, for men to shoot at. And here cometh in the manifest and manifold absurdities of the B. of Rome's doctrine: which, as in a catalogue here followeth.

Errors and absurdities of the Papists, touching the doctrine of the Law, and of the Gospel.

1 THey erroneously conceive opinion of salvation in the Law: which only is to be sought in the faith of Christ, and in no other.

2 They erroneously do seek God's favor by works of the Law, not knowing that the Law, in this our corrupt nature, worketh only the anger of God. Rom. 3.

3 They err also in this, That where the office of the Law is diverse, and contrary to the Gospel, they without any difference, confound the one with the other, making the Gospel to be a Law, and Christ to be a Moses.

4 They err in deviding the Law unskillfully into three partes: into the law Natural, the law Morrall, and the law Evangelical.

5 They err again, in deviding the Law evangelical into precepts & Counsels, making the precepts to serve for all men: the Counsels only to serve for them that be perfect.

6 The chief substance of all their teaching and preaching, resteth upon the works of the law, as may appear by their Religion, which wholly consisteth in men's merits, traditions, laws, Canons decrees, and ceremonies.

7 In the doctrine of salvation, of remission, and justification, either they admixt the Law equal with the Gospel, or else clean secluding the Gospel, they teach and preach the Law: so that little mention is made of the faith of Christ, or none at all.

8 They err in thinking, that the Law of God requireth nothing in us under pain of damnation, but only our obedience in externe actions: as for the in ward affections and concupiscence, they esteem but light matters.

9 They not knowing the true nature and strength of the Law, do erroneously imagine, that it is in man's power to fulfill it.

10 They err in thinking not only to be in man's power to keep the Law of God, but also to perform more perfect works, then be in God's Law commanded: And these they call the works of perfection: and hereof rise the works of Supererogation, of Satisfaction, of Congruity and Condignitie, to store up the treasure ho • se of the Popes Church by Indulgences, to be sold • at to the people for money.

11 They err in saying, that the state monastical is more perfect, for keeping the counsels of the Gospel, then other states be, in keeping the Law of the Gospel.

12 The counsels of the Gospel they call the vows of their religious men, as profounde Humility, perfect Chastity, and willful Poverty.

13 They err abominably in equalling their laws and constitutions with God's law: and in saying, that man's law bindeth under pain of damnation, no less then God's law.

14 They err simply, in punishing the transgressors of their laws more sharply, then the transgressors of the law of God: as appeareth by their Inquisitions, and their Cannon law &c.

15 Finally, they err most horribly in this, That where the free promise of God ascribeth our salvation only to our Faith in Christ, excluding works: They contrarily ascribe salvation only, or principally, to works and merits, excluding Faith: Whereupon riseth the application of the sacrifice of the Mass, Ex opere operato, for the quick and the dead: application of the merits of Christ's passion in Bulls, application of the merits of all religious orders, & such other moe, specified more at large. &c.

Here followeth three Cautions to be observed and avoided, in the true understanding 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 skillfully discern & distinct the voice of the one from the other. Many there be which reading the book of the New Testament, do take and understand, whatsoever they see contained in the said book, to be only and merely the voice of the Gospel. And contrariwise, whatsoever is contained in the compass of the Old Testament (that is) within the Law, Stories, Psalms, & Prophets, to be only and merely the word and voice of the Law; wherein many are deceived: For the preaching of the Law and of the Gospel are mixed together in both the Testaments, as well the old as the new: Neither is the order of these two doctrines to be distincted by Books and leaves, but by the diversity of God's spirit, speaking unto us. For sometimes in the old Testament God doth comfort: as he comforted Adam, with the voice of the Gospel. Sometimes also in the New Testament, he doth threaten and terrify: as when Christ threatened the Pharisees. In some places again, Moses and the Prophets play the Evangelists: in so much that Jerome doubteth whether he should call Isaiah a Prophet or an Evangelist. In some places likewise, Christ and the Apostles supply the part of Moses. And as Christ him self until his death, was under the Law (which Law he came not to break, but to fulfill:) So his Sermons made to the Jews, for the most part, run all upon the perfect doctrine and works of the Law: Showing and teaching what we ought to do by the right law of Justice, and what danger ensueth in not performing the same: All which places, though they be contained in the book of the New Testament, yet are they to be referred to the doctrine of the Law, ever having in them included a privy exception of repentance and faith in Christ Jesus: as in example, where Christ thus preached.

Blessed be they that be pure of heart, for they shall see God. &c. Math. 5.

Except ye be made like these children, ye shall not enter. &c. Math. 18.

But he that doth the will of my Father, shall enter into the kingdom of heaven. &c. Math. 7.

The parable of the unkind Servant, justly cast into prison for not forgiving his fellow. &c. Math. 18.

The casting of the rich glutton into hell &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 pertaining to the doctrine of the law, do ever include in them a secret exception of earnest repentance, and faith in Christ's precious blood: For else Peter denied, and yet repented. Many Publicans and sinners were unkind, unmerciful, and hard hearted to their fellow servants: and yet many of them repented, & by faith were saved. &c. The grace of Christ Jesus work in us earnest repentance, and faith in him unfeigned. Amen.

Briefly, to know when the Law speaketh, and when the Gospel speaketh, and to discern the voice of the one from the voice of the other, this may serve for a note: that when there is any mortal work commanded to be done, either for eschewing of punishment, or upon promise of any reward temporal or eternal: either else when any promise is made with condition of any work commanded in the Law, there is to be understanded the voice of the Law. Contrarily where the promise of life and salvation is offered unto us freely without all our merits, and simply without any condition annexed of any Law either natural, ceremonial, or moral: all these places, whether they be read in the old Testament, or in the new, are to be referred to the voice & doctrine of the Gospel. And this promise of God freely made to us by the merits of Jesus Christ, so long before prophesied to us in the old Testament, and afterwards exhibited in the New Testament, and now requiring nothing but our faith in the son of God, is called properly the voice of the Gospel, and disscreth from the voice of the Law in this, that it hath no condition adjoined of our meriting, but only respecteth the merits of Christ the son of God: By whose faith only, we are promised of God to be saved, & justified, according as we read Rom. 3. The righteousness of God cometh by Faith of Jesus Christ, in all, and upon all that do believe. &c.

The seconde Caution or danger to be avoided is, that we now knowing how to discern rightly between the Law & the Gospel, and having intelligence, not to mistake the one from the other, we must take heed again, that we break not the order between these two, taking & applying the Law, where the Gospel is to be applied, either to our selves, or towards others: For albeit the Law and the Gospel many times are to be joined together in order of doctrine, yet case may fall sometimes, that the Law must be utterly sequestered from the Gospel: as when any person or persons do feel them selves with the majesty of the Law, and judgment of God, so terrified and oppressed, and with the burden of their sins ouerwayed and thrown down into utter discomfort, and almost even to the pit of hell; as it happeneth many times to soft & timorous consciences, even to God's good servants: when such mortified harres do hear either in preaching or in reading, any such example, or place of the Scripture, which pertaineth to the law, let them think the same nothing to belong to them, no more then a mourning weed belongeth to a marriage feast: And therefore removing utterly out of their minds all cogitation of the Law, of fear, of iudgemeut, and condemnation, let them only set before their eyes the Gospel, the sweet comfort of God's promises, free forgiveness of sins in Christ, grace, redemption, liberty, rejoicing, Psalms, thanks, singing, and a paradise of spiritual iocunditie, & nothing else: thinking thus with them selves, that the law hath done his office in them already, & now must needs give rome to Christ the son of God, who is the Lord & master, the fulfiller & also the finisher of the law: for, the ende of the law is Christ. Rō. 10.

The third danger to be avoided is, that we do not use or apply on the contrary side, the Gospel in stead of the Law: For as the other before was even as much as to put on a mourning gown in the feast of a marriage: so is this but even to cast Pearls before Swine, wherein is a great abuse among many. For commonly it is seen, that these worldly Epicures, and secure Momanistes, to whom the doctrine of the Law doth properly appertain, do receive & apply to them selves most principally the sweet promises of the Gospel: and contrariwise, the other contrite & bruised hearts, to whom belongeth only the joyful tidings of the Gospel, and not the Law, for the most part receive & retain to them selves the terrible voice & sentences of the law: whereby it cometh to pass, that many do rejoice where they should mourn: And on the other side, many do fear and mourn, where they need not. Wherefore to conclude, in private use of life, let every person discreetly discern between the Law and the Gospel, and apply aptly to him self, that which he seeth convenient.

And again, in public order of doctrine, let every discreet Preacher put a difference between the broken harts of the mourning sinners, & the unrepentant worldlings: and so conjoin both the Law with the Gospel, and the Gospel with the Law, that in throwing down the wicked, ever he spare the weak hearted: and again, so spare the weak, that he do not encorage the ungodly. And thus much concerning the conjunction & difference between 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 sum of Saint Paul's doctrine delivered upon the same: Of all Christians to be observed and learned.

AS all men be transgressors by disobedience of one Adam (though they never touched the Apple) coming of his seed by nature: So all men be justified by the obedience of one, which is Christ, though they did no righteousness, being likewise borne of him by spiritual regeneration and faith.

And therefore, as all men coming of Adam, be condemned originally, before they grow up to commit any sin against the Law: so all men be saved originally, being regenerated by Faith in Christ, before they begin to do any good work of charity, or any other good deed.

A true Christian knoweth nothing else, but Christ only crucified: which is only the object whereunto our faith looketh.

Also, Saint Paul cutting off, and excluding all glory of man's deseruinges, stayeth only upon God's promise, and upon grace; not men's merits: upon mercy, not men's laboring or running: upon election and calling. &c.

He also admitteth no sacrifice for sin, but the sacrifice of Christ alone, and that done once for all with blood: For without blood, there is no remission of sin; which only is applied to us by Faith, and by nothing else. Heb. 9.

He death also declare unto us the virtue of the Cross and Passion of Christ.

By whose blood we have redemption, and remission of our sins. Ephe. 1.

By whose strypes we are made whole. Esa. 53. 1. Pet. 2.

By whose Cross all things are pacified, both in heaven and earth. Collo. 1.

By whose death we are reconciled Rom. 5.

Who hath destroyed death, and brought life to light. 1. Tim. 1.

Who by death, hath destroyed him, which had the power of death, that is, the Devil, And hath delivered them, which lived under fear of death all their life in bondage. Heb. 2.

By whose obedience we are made just: By whose righteousness we are justified to life. Rom. 5.

By whose curse we are made blessed, and delivered from the maladiction of the Law. Galla. 3. with many other such like. &c.

Wherefore, whosoever studieth to be accepted with God, and to be found righteous in his sight, let him learn diligently by the doctrine of Saint Paul, to make a difference & a separation, as far as from heaven to the earth, between these two (that is) between the righteousness of works, and righteousness of Faith: And in any case beware he bring no other means for his justification, or remission of his sins, but only Faith, apprehending the body or person of Christ Jesus crucified. For as there is no way into the house, but by the door: so is there no coming to God, but by Christ alone; which is by Faith. And as the mortell body, without bodily sustenance of bread and drink, cannot but perish: so the spiritual soul of man, hath no other refreshing, but only by Faith in the body and blood of Christ, whereby to be saved.

With this Faith the idolatrous Gentiles apprehended Jesus Christ, and received thereby righteousness.

Cornelius (the first baptized Roman) so soon as he heard Peter preach Christ, received straight way the holy Ghost.

Peter him self confessed: and for his confession had the keys of heaven. Math. 16.

Zacchaeus received the person of Christ into his house: and withal, received salvation, both to him and his whole household. Luk. 19.

What a sinner was Marie, which had no less in her then seven Devils: and yet because she set her heart and affection upon that person, many sins were forgiven her? Luk. 7.

The righthand Thief, how far was he from all works of the Law? And yet by Faith, entered he iustefied into Paradise the same day with Christ. Luk. 23.

In like manner, although the poor Publican came to the Church with less holiness after the Law, yet went he home to his house more justified, then the Pharisee with all his works: and all by reason of Faith. Luk. 18.

The parable of the Prodigal Son, which was lost, yet revived again. Also of the lost Groate, and of the lost Sheep which went astray, and was found again: What do these declare? but that which is lost by the Law, to be recovered by Faith and Grace.

And how oft do we read in the Gospel? Thy Faith hath saved thec. &c

Jesus seeing their belief. &c.

He that believeth in me, I will raise him up in the last day. &c. Believe also in me. &c.

He that believeth in me, hath everlasting life. &c.

Without me ye can do nothing. &c. He that is in me. &c. He that loveth me. &c. He that heareth me. &c. He that abideth in me. &c. He that receiveth me. &c. Unless ye eat my flesh, & drink my blood. &c. That they may receive remission of their sins by their faith in me. &c. Act. 26.

To him all the Prophets give witness, that whosoever believeth in him, should have remission of sins in his name. &c. Act. 10.

He that believeth, and is baptized. Math. vlt.

He that believeth in me, shall do the works that I do, and greater then these. &c.

And likewise in the writings of S. Paul, how often do we hear the name of Christ, almost in every third or fourth line, where he still repeateth: In Christo Jesus, 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 Jesus Christi. &c. Believe (saith S. Paul to the Jailor) in the Lord Jesus, and thou shalt be saved, and thy whole house &c. Act. 16.

Thus then thou seest, as the Passion of Christ is only the efficient or personal cause immediate, of our salvation: so is Faith only the instrumental or mean cause, that maketh the merits of Christ to us auayleable. For as the Passion of Christ serveth to none, but such as do believe: so neither doth Faith (as it is only a bare quality or action in man's mind) it self justify, unless it be directed to the body of Christ crucified, as to his object, of whom it receiveth all his virtue. And therefore these two must always jointly concur together, Faith, and Christ Jesus crucified.

As for example, When the Children of Israel were bid of Moses, to look up to the Brasen Serpent: neither could the Serpent have helped them, except they had looked up: nor yet their looking upward have profited them, unless they had directed their eyes upon the said Serpent, as the only object set up to the same purpose for them to behold. So our Faith in like case, directed to the body of Jesus our Savior, is only the means whereby Christ's merits are applied unto us, and we now justified before God: according to the doctrine of S. Paul, who in express words defining to us what this Faith is, and how it justifieth, saith: If thou shalt confess with thy mouth the Lord Jesus, and believe with thy heart, that God raised him from death thou shalt be saved. &c. Rom. 10. Besides this, what action or quality soever is in man, either Hope, Charity, or any other kind of Faith and believing, be it never so true, except it apprehend this object (which is) the body of Christ the Son of God, it serveth not to justification: And that is the cause why we add this particle (only) to Faith, and say, That Faith only in Christ iustifyeth us, to exclude all other actions, qualities, gifts, or works of man, from the cause of justifying: forsomuch as there is no other knowledge nor gift given of God to man, be it never so excellent, that can stand before the judgment of God to iustifycation, or whereunto any promise of salvation is annexed, but only this Faith, looking up to the brazen Serpent (that is) to the body of Christ Jesus for us crucified.

As for example: When the Turk saith, That he believeth in one living God, that made heaven & earth: his belief therein is true, yet it justifieth him not, because it lacketh the right object: which is Christ. So when the Jew saith, That he believeth in one God, maker of heaven and earth: and believeth also, the same God to be omnipotent, merciful, just, and true of promise, and that he hath elected the seed of Abraham: True it is, that he believeth, and yet all this serveth him not, because Christ the son of God is not joined withal. And though the said Jew should be never so devout in his prayers, or charitable in alms, or precise in keeping the Law, and believed never so steadfastly that he is elect to be saved: yet he is never the nearer to salvation for all this, so long as his Faith is not grounded upon the head corner stone, which is the person and body of Christ Jesus, the true Savior. After like sort it may be said of the Papict, when he saith, That he is baptized, and believeth in the Father, the Son, and the holy Ghost, three persons and one God. And also confesseth, Jesus Christ to be the Son of God, which died for our sins, & rose again for our righteousness. &c. His belief therein is true, and in deed would save him, if he did stay his salvation in his Faith, and upon Christ his Savior only, according to the promise and grace of God, and go no further: But that he doth not. For neither doth he admit Christ only to be his perfect Savior, without the help of other Patrons, Heades, Advocates, and Mediators: nor yet permitteth his Faith in Christ only, to be the means of his iustifycation, but setteth up other by means, as Hope, Charity, sacrifice of the Mass, Coufession, Penance, Satisfaction, Merits and Pardons, supposing thereby to work his justification before God, contrary to the word of promise, to the Gospel of grace, and to the doctrine of S. Paul.

Also Saint Paul in the. 9. to the Romans writing of this righteousness which cometh of Faith, calleth it the righteousness of God, in these words, Whom God, saith he, hath set up for a propitiation by Faith in his blood, whereby to make manifest the righteousness which is of him self, in tolerating our sins. &c. Rom. 3. By the which righteousness, it is evident that Saint Paul meaneth the righteousness of Faith, which almighty God now revealeth and maketh manifest by preaching of the Gospel. Wilt thou see yet more plainly this righteousness of God, how it is taken in S. Paul, for the righteousness of Faith: and therefore is called the righteousness of God, because it is imputed of God only to Faith, and not deserved of man. In the same Epistle to the Romans, and in the. 3. chapt. aforesaid, his words be manifest, The righteousns of God (saith he) is by faith of Jesus Christ in all, and upon all that do believe, &c.

And thus much of the true causes of our iustificatino, after the doctrine of Saint Paul: concerning which causes this distinction furthermore by the way is to be added, that as touching the original causes of our salvation, which be diverse and sundry: some are external and without us, some are internal and within us. Of the external causes which are without us, the first and principal is the Mercy and grace of God: Of this followeth Predestination and Election, then cometh Uocation. The last and next cause to us, is the Death and Bloodshed of Christ, whereby we are redeemed: and all these be external causes, because they are without us. Of internal causes that be in man through the gift of God, there is but one, and no moe in Scripture appointed (That is) our Faith in Christ: which is the gift of God in us. Besides this, there is no gift of God given to man, no virtue, work, merit, nor anything else, that is any part or cause of our salvation, but only this gift of Faith, to believe in Christ Jesus. And this is the cause why we hold, that Faith only iustifyeth: meaning, that amongst all the works, deeds, actions, labors, and opperations whatsoever man doth, or can do, there is nothing in man that worketh salvation, but only his Faith, given to him of God, to believe in Christ his son: following therein the trade of Saint Paul's teaching, who in precise words so ascribeth justification to Faith, that he excludeth all other actions of man, and works of the Law: And therefore in the fame Epistle to the Romans, Saint Paul reasoning of the glory of Justifying, asketh this question, How this glory is excluded, whether by the Law, or works: and concludeth no: ascribing only the glory thereof to the law of Faith. And consequently upon the same he inferreth, We hold that a man is justified by Faith, without the deeds of the Law.

And how then can that be accounted for any part of our iustifycation, which Saint Paul utterly debarreth and excludeth in that behalf. Of which like exclusiues and negatives, the whole course of Saint Paul's doctrine is full, where he still concludeth, Sine operibus, absque operibus legis, non ex operibus dei donum est, non ex operibus, sed secundum miserecordiam ne quis glorietur. Ephe. 2. Non ex operibus Iusticiae que ferimus nos, sed secundum propositum suum et gratiam. &c. Tit. 3. Non secundum opera nostra. &c. Tim. 2. That is to say, It is the gift of God, not of works, that no man should glory. &c. Not of the works of righteousness which we have done, but of his own mercy. &c. Not after our works, but after his own promise and grace, which is given to us. &c. Agayne, Galla. 2. Non iustificatur homo ex operibus. &c. That is, A man is not justified by works. &c. Item, ei qui non operatur credenti autem in eum qui iustificat impium fides imputatur ad iustitiam. &c. Rom. 4. To him that worketh not, but believeth in him which justifieth the wicked, his faith is imputed to righteousness. &c. By these exclusiues and negatives in Saint Paul's doctrine, what doth he else mean, but utterly to seclude all kind of man's merits and works of the Law, from the office and dignity of justifying. And although he expresseth not the word (only) yet upon his exclusiues and negatives, this exceptiue must needs be inferred. For in all logique, the consequent is necessary and formal: as, one man is suffered to come into the house, and no person else is suffered to enter but one: Ergo, one man only, is suffered to enter into the house. And thus much concerning Faith in Christ, proved to be the only mean, or instrumental, or conditional cause of our Salvation, & no other besides the same alone, by the doctrine of S. Paul, taught to the ancient Romans.

Saint Paul after he hath thus established us in certainty of our Salvation, through Faith in Christ, exhorteth us vehemently and with all instance, to good works, showing the true use and ende of good works: (which is) First to show our obedience and dutiful service (as we may) unto God, who hath done so great things for us. Secondly, to relieve our neighbors with our charity and kindness, as God hath been kind to us his enemies. Thirdly, to stir up others by our example, to praise God, to embrace the same Religion, and to do the like: For requisite it is, that as God hath been so merciful unto us, and gracious in eternal gifts, we should be merciful likewise to other in temporal commodities. And seeing it hath pleased him of his fatherly goodness (of our partes so little deserved) to call us to so high a vocation, to give the blood of his Son for us, to forgive us all our sins, to deliver us from this present wicked world, to make us citizens of heaven; yea, his children, more then servants: • ytle then can we do, and well may he think those benefices ill bestowed, if we forgive not our neighbors, and show something again worthy that holy calling, wherewith he hath called us, in mortifying our fleshly lusts here, and studying after heavenly things. And finally, if we being provoked with such love and kindness, render not again some love for love, some kindness for kindness, seeking how to walk in serving him (so much as we may) in holiness and righteousness all the days of our life. And though our obedience shall always be imperfect, do the best we can: yet reason would, that some obedience we should show, as loving children, to such a loving father.

And this is the cause why Saint Paul is so vehement and urgent, to call upon good works, not that works should justify: but that we being justified so mercifully and tenderly through his grace, should not abuse his grace in vain, but endeavor our selves to our utmost, to render our service again to him in such conversation of life, as may most make to his glory, and profit of our neighboure. And though the words of our Savior seem in some places, to attribute to our obedience & charity here in earth, great rewards in heaven: That is, of his own free grace & goodness, so to impute small matters, for great desartes: And not for us to claim any meede thereby, or thank at his hand, as by any worthiness of our doings, no more then the Servant when he cometh from the Plough, and serving the Cattle in the stelde, serveth first his Master at home, and waiteth upon his table: the Master is not bound (saith Christ) to thank his Servant therefore, and did him sit down: So you (saith he) when you have done that is commanded you, say ye are unprofitable Servants, ye have done but what your bounden duty was to do. Luk. 17.

Agayne, here also is to be understood, that where such rewards be ascribed unto men's deeds, it is not for the worthiness of the deed it self, but for the Faith of the doer; which Faith, maketh the work to be good in God's sight: For else, if an Infidel should do the same work that the Christian doth, it were nothing but mere sin before God. In that therefore the Christian man's work is accepted, be it never so small (as to give a cup of cold water) the same is only for his Faythes sake that doth it, and not for the work which is done. Whereby again we may learn, how Faith only doth justify a man, & that three manner of ways. First, it justifieth the person in making him accepted, and the child of God by regeneration, before he begin to do any good work.

Secondly, it justifieth a man from sin, in procuring remission and forgiveness for the same.

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

The office therefore of Faith and Works, is divers, and must not be confounded. Faith first goeth before, and regenerateth a man to God, and iustifyeth him in the sight of God, both in covering his sin, and in making his good deeds acceptable to God, clyming up to heaven, and there wrestling and pleading Christ's merits with God, and his judgment, for righteousness, for salvation, and for everlasting life. Works and Charity follow Faith, and are exercised here upon earth, and gloriech only before man, but not before God, in showing fo • rth obedience both to God and man: Further then this, our good works do not reach, nor have anything to do in the judgment of God touching salvation. I speak of our good works (as S. Paul speaketh Rom. 7. as they be ours, and imperfect: for else, if our works could be perfect, according to the perfection of the Law, as Christ wrought them in the perfection of his flesh, then should we obtain salvation by them: according as it is said, Qui feceret ea, viuet in eis. But now seeing the imbec •• itie of our flesh cannot attain thereto, it followeth thereof, that all glory of justifying is taken from our works, and transferred only to Faith.

Certain Principles, or general Verities, and infallible Rules of the Scripture, grounded upon the truth of God's word, in the argument of justification.

The first Principle.: AS sin and death came originally by the disobedience of one, to all men of his generation by nature: So righteousness and life, came originally by the obedience of one to all men, regenerated of him by Faith and Baptism. Rom. 5.
The seconde Principle.: The Promise of God was freely given to our first Parentes without their deserving, That the Seed of the woman should break the Serpents head. Gen. 3.
The third Principle.: Promyse was given freely to Abraham, before he deserved anything: That in his Seed all nations should be blessed. Gen. 12.
The fourth Principle.: To the word of God, neither must we add nor take from it. Deut. 4.
The fyft Principle.: He that doth the works of the Law, shall live therein. Levite. 18. Galla. 3.
The sixth Principle.: Accursed is he which abideth not in everything that is written in the book of the Law. Deut. 27. Galla. 3.
The seventh Principle.: God only is to be worshipped. Deut. 6. Luk. 4.
The eight Principle.: All our righteousness is like a defiled cloth of a woman. Esa. 64.
The ninth Principle.: In all my holy Hill, they shall not kill nor slay, saith the Lord. Esa. 11. 65.
The tenth Principle.: God loveth mercy and obedience, more then sacrifice. Ose. 6. 1. King. 15.
The eleventh Principle.: The Law worketh anger, Condempneth, and openeth sin. Rom. 3.
The twelfth Principle.: The ende of the Law is Christ, to righteousness, to everyone that believeth. Rom. 10.
The thirteenth Principle.: Whosoever believeth, and is baptized, shall be saved. Math. vlt.
The fourteenth Principle.: A man is justified by Faith, without works: freely by grace, not of our selves. Galla. 2. Ephe. 2.
The fyfteenth Principle.: There is no remission of sins without blood Heb. 9.
The sixteenth Principle.: Whatsoever is not of Faith, is sin. Rom. 14. Without Faith, it is impossible to please God. Heb. 11.
The seventeenth Principle.: One mediatoure between God and man, Christ Jesus. 1. Tim. 2. And he is the propiciation for our sins. 1. John. 2.
The eighteenth Principle.: Whosoever seeketh in the Law to be justified, is fallen from grace. Galla. 5.
The nineteenth Principle.: In Christ be all the Promyses of God Est and Amen. 2. Cor. 1.
The twentieth Principle.: Let every soul be subject to the superior powers, giving to Caesar that which is Caesars, and to God that which is God's. Rom. 13.

O Lord increase our Faith.

FINIS.

A brief repetition of the times of the several deaths of Christ our Savior, and of his holy Apostles, and the manner thereof, so near as may be gathered.

IN the reign of Tiberius, the Lord Jesus the Son of God our only Savior, in the. xxxiiii. year of his age, which was the xviii. year of this Emperors reign: by the malice of the Jews he su 〈…〉 ered his blessed death and passion, for the conquering of sin, death, and Satan, the prince of this world, and rose again the third day: After whose blessed passion, resurrection, and ascension, Tiberius having received letters from Pont •• s P 〈…〉 e of the doings of Christ, of his miracles, resurrection, and ascension into heaven: and how he was received of many as God, was him self also moved with belief of the same, & did confer thereof with the whole Seuate of Rome to have Christ adored as God: But they not agreeing thereunto, refused him, because (said they) that contrary to the law of the Rom 〈…〉 n • he was consecrated for God, before the Senate of Rome had so decreed and appointed him.

Matthew the Apostle and Evangelist.

MAthew, otherwise named Levi, was first a Publican, or Custom gatherer, and was made or chosen [ 1] by Christ to be an Apostle, wrote his Gospel to the Jews in the Hebrew tongue: who we read was stain with a Spear.

Mark the Evangelist, and Peters disciple.

MArke the Evangelist, and first Byshoppe of Allexandria, preached the Gospel in Egypt, and there drawn with ropes unto the fire, was burned, and after buried in a place called Bucolus, under the reign of Traianns the Emperor: But some record that he died at Allexandria in the. viii. year of the reign of Nero.

Luke the Evangelist, and Paul's disciple.

LVke the Evangelist, was sometime a Pysician of Antiochia, and was Paul's disciple and fellow in all his travels. He lived four score and four years, and then died, and was buried at Constantinople.

John the Apostle and Evangelist.

John the Apostle and Evangelist, whom the Lord [ 2] loved, the son of Zebedee, and brother of James, was exiled by Domitianus into Patmos: of whom diverse and sundry memorable acts be reported in sundry Chronicles. As first, how he was put into a vessel of boiling Oil: and that he turned certain pieces of Wood into Golde, and Stones by the Sea side into Margaret's, to satisfy the desire of two, whom he had before persuaded to renounce their riches: and after they repenting, that for worldly treasure they had lost heaven, for their sakes again, he changed the same into their former substance. Also, how he raised up a Wydow, and a young man from death to life. How he drank poison, and it hurt him not: Raysing also two to life that were dead, by drinking the same before. These and such other miracles are written of him. He died threescore years after Christ, and was buried near to the city of Ephesus.

Peter the Apostle.

PEter the Apostle, the brother of Andrew, about the [ 3] year of our Lord. 44. came to Rome to withstand Simon Magus, and there continued the space of. 25. years, until the last year of Nero, which was the. 14. year of his reign: of whom he was crucified, his head being down, and his feet upward, him self so requiring, because (said he) he was unworthy to be crucified after the same form and manner as the Lord was. And it is further recorded of him, That Simon Magus being then a great man with Nero, and his president and keeper of his life, was required upon a time to be present at the raising up of a certain Noble young man in Rome of Nero's kindred lately departed, whereas Peter also was desired to come to the reviving of the said Personage: but when Magus in the presence of Peter could not do it, then Peter calling upon the name of the Lord Jesus, did raise him up, and restored him to his mother: whereby the estimation of Simon Magus began greatly to decay, and to be detested in Rome. Not long after, the said Magus threatened the Romans that he would leave the City, and in their sight fly away from them into heaven: So the day being appointed, Magus taking his Wings in the mount Cap • tol • nus, began to fly into the air: but Peter by the power of the Lord Jesus, brought him down with his wings headlong to the ground: by the which fall his legs and joints were broken, and he thereupon died: Then Nero sorrowing for the death of him, sought matter against Peter to put him to death: which when the people perceived, they entreated Peter that he would fly the City: Peter through their importunity, at length persuaded, prepared him self to avoid: But coming to the gate, he saw the Lord Christ come to meet him, to whom worshipping, said: Lord, Whyther dost thou go? To whom he answered, and said, I come again to be crucified: By this, Peter perceiving his suffering to be understanded, returned back into the City again, and so was he crucified in manner as is before declared. Moreover, it is recorded of Peters wife, That Peter seeing his wife going to her martyrdom, as he was yet hanging upon the Cross, was greatly joyous and glad thereof, who crying to her with a loud voice, and calling her by her name, bade her remember the Lord Jesus.

Paul the Apostle.

PAule the Apostle, which before was called Saul, [ 4] after his great travel and unspeakable labors in promoting the Gospel of Christ, suffered also persecution under Nero, and was beheaded. Of whom it is written, that sentence of death being pronounced against him, Nero sent two of his Esquters, • erega and Parthenius to being him word of his death: This done, the Soldiers came and led him out of the City to the place of execution: where he after his prayers made, gave his neck to the sword.

James the Apostle.

James the Apostle of Christ, and brother of John, [ 5] in the time of Herod was beheaded. Of this Apostle it is written in story of him, that when he was brought to the tribunal seat: he that brought him, and was the cause of all his trouble, seeing him to be condemned, & that he should suffer death, as he went to the execution, he being moved therewith in heart and conscience, confessed him self also of his own accord to be a Christian: and so were they both led forth together, where in the way he desired of James to forgive him, that he had done. After that James had a little pawsed with him upon the matter, turning to him, Peace (saith he) be to thee brother, and kissed him: and both were beheaded together.

Andrew the Apostle.

ANdrew the Apostle of our Lord and savior Christ, [ 6] and brother to Peter, being • onuersant in a City of Achaia, called Patris, through his diligent preaching, had brought many to the Faith of Christ. Egeas the Governor knowing this, resorted thither, to the intent he might constrayne as many as did believe Christ to be God, by the whole consent of the Senate, to do sacrifice unto the Idols, and so give divine honor to them. Andrew thinking good at the beginning to resist the wicked counsel and doings of Egeas, went unto him, saying in this effect: That it behooved him that was Judge of men, first to know his Judge, which dwelleth in Heaven, and then to worship him being known: and so in worshypping the true God, to revoke his mind from false God's, and blind Idols. But the Preconsull esteeming these things to be as vain, especially seeing the Jews (as he said) had crucified Christ before: therefore charged and commanded Andrew, not to teach and preach such things anymore (or if he did) that he should be fastoned to the Cross with all speed. Andrew abiding in his former mind very constant, answered concerning the punishment which he threatened: He would not have preached the honor and glory of the Cross, if he had feared the death of the Cross. Wherevpon, sentence of condempnation was pronounced, that Andrew teaching and enterprising a new sect, and taking away the religion of their gods, ought to be crucified. Andrew coming to the place, and seeing a farer off the Cross prepared, did change neither • ullor nor countenance, but out of the abundance of his heart did speak, and said: O Cross most welcome and long looked for, with a willing mind joyfully and desirously I come to thee, being. Scholar of him which did hang on thee, because I have been always thy lover, and have coveted to embrace thee. So being crucified, he yielded up the Ghost.

Thomas the Apostle.

THomas the Apostle of our savior Jesus Christ, [ 7] preached to the Parthians, Meds, and Persians: Also to the Germans, Hiraconis, Bactris, and Magis. He suffered in Calamina a city of Indea, being slain with a Dart.

Bartholomew the Apostle.

BArtholomew the Apostle of our Lord and Savior [ 8] Christ, preached to the Indians, and converted the Gospel (written by S. Matthew) into their tongue: where he continued a great space, doing many miracles: At last in Albania, a City of greater Armenia, after diverse persecutions, he was beaten down with staves, then crucified: and after being ex • oriate, he was also beheaded.

Matthias the Apostle.

MAtthias the Apostle of our Savior Christ, after [ 9] he had preached to the Jews, at length he was stoned and beheaded. Some do record, that he died in Ethiopia.

Philip the Apostle.

PHilip the Apostle of our Savior Christ, after he [ 10] had much labored among the barbarous nations, in preaching the word of salvation to them: At last he suffered in Hirapolis, a city of Phrigia, being there stoned to death & crucified: where also he was buried, and his daughters also with him.

Judas, called Thaddeus, the Apostle.

IVdas, called Thaddeus, the Apostle of our Lord and [ 11] Savior Christ, brother of James, preached to the Edessens, and to all Messopotamia: He was afterwards slain under Angarus, king of the Edessens in Berito.

Simon, called Zelous, the Apostle.

SYmon, called zealous, the Apostle of our Savior [ 12] Christ, preached at Maritan • a, and in the country of Afric, and in Britania. He was likewise crucified.

FINIS.

Imprinted at London by William White. 1598.