1570 Edition | Book 8 | Page 1152 
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1. Persecution in Coventry2. Patrick Hamilton3. Patrick's Places4. Lincolnshire martyrs5. Thomas Wolsey6. Humphrey Monmouth and Thomas Hitten7. Thomas Bilney8. Defence of Bilney9. George Stratford and Simon Fish10. Supplication of Beggers11. Tunstall's anti-heresy edicts12. London evangelical martyrs13. Wiltshire martyrs14. Dovercourt rood15. John Frith16. Thomas Benet17. Bishop Stokesley's persecution18. Henry VIII's divorce19. Royal Supremacy20. William Tyndale21. Events of 1536-822. Edmund Bonner's career23. Royal articles and injunctions24. Bishop Longland's sermon25. John Forrest26. John Lambert27. Murders and martyrdoms28. Henry VIII's letter to Charles V29. Destruction of Becket's shrine30. Act of Six Articles31. Allegations against Six Articles32. Thomas Cromwell33. Great Bible34. Barnes, Garrett and Jerome35. Persecution for Six Articles36. Fire in Oxford37. Katherine Howard and Katherine Parr38. Testwood, Filmer, Marbeck and Person39. Persecution in Calais40. Persecution in 154541. Anne Askew42. Katherine Parr and George Blage43. Proclamation of 154644. Heresies charged against Protestants45. Scottish martyrs46. Archbishop Warham's persecution47. London martyrs in 153948. Papal sentence on Henry VIII's divorce49. Exsurge Domini50. Death of Henry VIII51. Persecution in Orleans in 153452. John Browne
K. Henry. 8. A treatise of M. Patricke Hamelton, called Patrickes Places.
MarginaliaAct. 17. Workes do not make vs righteous.Moreouer, sith Christ the maker of heauen and earth and all that is therin, behoued to dye for vs, we are com- pelled to graunt that we were so farre drowned and sun- ken in sinne, that neither our dedes nor all the treasures that euer God made or might make, could haue holpen vs out of them: therfore no dedes nor workes may make vs rightwise. |
¶ No workes make vs vnrightwise. |
MarginaliaArgumētum a contrario sensu.IF any euill workes make vs vnrighteous, thē þe cōtra- rye workes should make vs rightwise. But it is pro- ued that no woorkes can make vs rightwise: therfore, no workes maketh vs vnrightwise. |
¶ Workes make vs neither good nor euill. |
MarginaliaWorkes make vs neither good nor euill, before God.IT is proued þt woorkes neither maketh vs rightwise, nor vnrightwise: therfore, no workes make vs either good or euill: For rightwise and good are one thyng, and vnrightwise and euill lykewise, one. Good workes make not a good mā, nor euill workes an euill mā: but a good mā bringeth forth good workes, and an euill man euill workes. Good fruite maketh not the tree good, nor euill frute the tree euill: but a good tree bereth good frute, and an euill tree, euill frute. MarginaliaThe goodnes of the tree goeth before hys fruite.A good man can not do euill workes, nor an euill mā good workes: for a good tree cā not beare euil frute, nor an euill tree, good frute. A man is good ere he do good workes, and euill ere he do euill workes: for the tree is good ere it beare good frute, and euill ere it beare euill frute. |
¶ Euery man, and the workes of man, are ei- ther good or euill. |
MarginaliaGood fruites are signes of a good tree, but not the cause therof.EVery tree, and the frutes therof, are either good or e- uill. Either make ye the tree good, and the frute good also, or els make the tree euill, and the frute of it lyke- wise euill. Math. 12. A good mā is knowē by his woorkes, for a good mā doth good workes, & an euill man, euill workes. Ye shall know them by their frute, for a good tree beareth good frute, and an euill tree, euill frute. A mā is lykened to the tree, and his workes to the frute of the tree. Beware of the false Prophetes whiche come to you in shepes clothing, but inwardly they are rauenyng wol ues: ye shall know them by their frutes. Luke. 7. |
¶ None of our workes either saue vs, or condemne vs. |
MarginaliaObiection.IF workes make vs neither rightuous nor vnrightu- ous, then þu wilt say, it maketh no matter what we do. MarginaliaAunswere.I aunswere, if thou do euill, it is a sure argument that thou art euill, and wantest fayth. If thou do good, it is an argument that thou art good, and hast fayth, for a good tree beareth good frute, and an euill tree euil frute. Yet good frute maketh not the tree good, nor euill frute the tree euill: so that man is good ere hee do good dedes, and euill, ere he do euill dedes. |
¶ The man is the tree, his workes are the frute. |
MarginaliaFayth maketh the man good. A good mā maketh good workes.FAyth maketh the good tree, and incredulitie the euill tree: such a tree, such frute, such a mā, such workes: For all thinges that are done in faith, please God, & are good workes: and all that are done without fayth, displease God, and are euill workes. Whosoeuer beleueth, or thinketh to bee saued by hys workes, denieth that Christ is his Sauiour, that Christ dyed for hym, & all thynges that pertayne to Christ. For how is he thy Sauiour, if thou mightest saue thy selfe by thy workes? or wherto shoulde he dye for thee, if any workes might haue saued thee? MarginaliaTo say that our workes do saue vs, is to denie that Christ is our Sauiour.What is this to say, Christ dyed for thee? Verely that thou shouldest haue dyed perpetuallye, and Christ to deliuer thee from death, dyed for thee, and chaun- ged thy perpetuall death, into his owne death: For thou madest the fault, and he suffred the paine, and that for the loue he had to thee, before thou wast borne, when thou haddest done neither good nor euill. Now seyng he hath payed thy dette, thou nedest not, neither canst thou pay it, but shouldest be dampned, if his bloud were not. But sith he was punished for thee, thou |
shalt not be punished. Finally, he hath deliuered thee from thy condemnatiō and all euill, and desireth nought of thee, but that thou wilt acknowledge what he hath done for thee, and beare it in minde: and that thou wouldest helpe other for hys sake, both in word and dede, euen as he hath holpen thee for nought, and without rewarde. O how ready whold we be to helpe other, if we knew his goodnes and gentilnes towardes vs? He is a good and a gentle Lord, for he doth all for nought. Let vs I besech you therfore, folow his footesteppes, whom all the world ought to prayse and worship. Amen. |
¶ He that thinketh to be saued by his workes, calleth hym selfe Christ. |
MarginaliaNo Sauiour but Christ.FOr he calleth him selfe the Sauiour, which perteyneth to Christ onely. What is a Sauiour, but he that saueth? and he sayth, I saued my self, which is as much to say, as I am Christ, for Christ onely is the Sauiour of the world. |
¶ We should do no good workes for the intent to get the enheritaunce of heauen, or remission of sinne. |
MarginaliaNo remission but in Christ.For who soeuer beleueth to get þe inheritaunce of hea- uen, or remissiō of sinne thorow workes, he beleueth not to get the same for Christes sake. And they that beleueth not that their sinnes are forgeuen them, and that they shall be saued for Christes sake, they beleue not the Gos- pell: For þe Gospell sayth, you shall be saued for Christes sake, your sinnes are forgeuen for Christes sake. He that beleueth not the Gospell, beleueth not God. So it foloweth, that they whiche beleue to be saued by their workes, or to get remission of theyr sinnes by their own deedes, beleue not God, but recount hym as a lyer, and so vtterly deny him to be God. |
Obiection. |
| Thou wilt say, shall we then do no good deedes? |
| Aunswere. |
MarginaliaGood workes exluded, not to be left vndone, but not to iustifie vs, when they are done.I say not so, but I saye we shoulde doe no good workes, for the intent to get the inheritaunce of hea- uen, or remission of sinne. For if we beleue to get þe inhe- ritaunce of heauen thorow good workes, then we beleue not to get it thorow the promise of God. Or if we thinke to get remission of our sinnes by our dedes, then we be- leue not that they are forgeuē vs, and so we counte God a lyer. For God sayth thou shalt haue the inheritaunce of heauē for my sonnes sake, thy sinnes are forgeuē thee for my sonnes sake: & you say it is not so, but I will wynne MarginaliaNot the doing of good workes, but the trusting in good workes condemned.it thorowe my workes. Thus you see I condemne not good dedes, but I condemne þe false trust in any workes for all the workes wherin a man putteth any confidence, are therwith poisoned and become euill. Wherefore, thou must doe good workes, but beware thou do them not to deserue any good thorow them, for if thou doe, thou receiuest the good, not as the giftes of God, but as det to thee, and makest thy selfe felowe with God, bycause thou wilt take nothyng of him for nought. And what nedeth hee any thyng of thyne, which geueth all thyng and is not the poorer? Therfore do nothing to hym, but take of hym, for hee is a gentle Lord, and with a gladder will geueth vs all that we nede, then we cā take it of him: if then we want ought, let vs wite our selues. Presse not therfore to the inheritaunce of heauen tho- rowe presumption of thy good workes, for if thou doe, thou countest thy selfe holy and equall to God, because thou wilt take nothyng of hym for nought, and so shalt thou fall as Lucifer fell for hys pryde. FINIS. 
CloseFrith's translation concludes at this point, from here until the end is entirely Foxe's composition. The effect of these alterations is to make the stark contrasts in the original, between faith and works, more flexible for both pastoral purposes and to rebut Catholic polemic. |
¶ Certeine brief Notes or declarations vpon the foresayd places of M. Patrike. |
MarginaliaNotes.THis litle treatise of M. Patrickes places, albeit in quātitie it be but short, yet in effect it cōprehendeth matter able to fill large volumes, declaryng to vs the true doctrine of the law, of the Gospell, of fayth, and of workes, with the nature and properties, and also the difference of the same. Whiche difference is thus to be vnderstanded, that in the cause of sal- uation, and in the office of Iustifying, these are to be remo- |
ued