1570 Edition | Book 8 | Page 1153 
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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. Notes vpon Patrickes Places.
MarginaliaThe lawe and the gospel, how they are to be ioyned, & how to be separated.ued and separated asonder, the law from the Gospell, and fayth from workes: Otherwise in the person that is iustified, and also in order of doctrine, they ought commonly to go necessarely together. MarginaliaGrace free. Promise simple. Fayth alone.Therfore, where soeuer any questi? or doubt riseth of sal- uation, or our iustifying before God, there the law, and all good workes must be vtterly excluded, and stand apart, that Grace may appeare free, the promise simple, and that fayth may stand alone. Which faith alone, without law or workes, worketh to euery man particularly his saluation, throughe mere promise, and the free grace of God. This worde (parti- MarginaliaParticularly.cularly) I adde, for the particulare certifying of euery mans hart priuatlye and peculiarlye, that beleueth in Christ. For MarginaliaThe body of Christ is the efficient cause of our redemption in generall.as the body of Christ is the cause efficient of the redemption MarginaliaFayth is the instrumentall cause of euery mans particular saluation.of the whole world in generall: so is fayth the instrumentall cause, by whiche euery man applieth the sayd body of Christ particularly to his owne saluation. So that in the action and office of iustification, both law and workes here be vtterly se- cluded and exempted, as thynges hauyng nothyng to do in this behalfe. The reason is this: for seing that all our redemp- tion vniuersally springeth onely fr? the body of the sonne of God crucified, then is there nothyng, that can stand vs in stede, but that onely, wherewith this body of Christ is appre MarginaliaNote the obiecte of our fayth.hended. Now, for somuch as neither the law nor workes, but faith onely is the thyng whiche apprehendeth the body and MarginaliaFayth with her obiecte, onely saueth.death of Christ, therfore fayth onely is that matter which iu- stifieth euery soule before God, through the strength of that obiect, which it doth apprehend. For the obiect onely of our MarginaliaA similitude betwene the bras? Serp?t, and Christes body.faith, is the body of Christ, lyke as the brasen Serp?t was the obiect onely of the eyes of the Israelites lookyng, and not of their handes workyng: by the strength of whiche obiecte, through the promise of God, immediatly proceded health to the beholders. So the body of Christ beyng the obiect of our faith, striketh rightuousnes to our soules, not through wor- kyng, but beleuyng onely. MarginaliaFayth is onely the eye of the soule, which loketh to Christ.Thus you see, how fayth beyng the onely eye of our soule, standeth alone with her obiecte, in case of iustifying: but yet neuertheles, in the body she standeth not alone: for be- sides the eye, there be also handes to worke, feete to walke, eares to heare, & other members moe, euery one conueni?t for the seruice of the body, and yet is there none of them all, that can see, but onely the eye. So in a Christen m?s lyfe, and in order of doctrine, there is the law, there is repentaunce, there is hope, charitie, and dedes of charitie: all whiche in life, and in doctrine, are ioyned, and necessarely do concurre together, and yet in the acti? of iustifying, there is nothyng els in man, that hath any part or place, but onely faith appre- hendyng the obiect, whiche is the body of Christ Iesus for vs crucified, in whom consisteth all the worthynes and fulnes of our saluation, by faith, that is, by our apprehendyng and receauyng of him, accordyng as it is written. Iohn. 1. Whosoeuer receaued hym, he gaue them power to bee made the sonnes of God, euen all such as beleued in hys name. &c. Also Esay. 53. And thys iust seruaunt of mine, in the know- ledge of hym, shall iustifie many, &c. |
Argument. | |
| MarginaliaAs many as receaued hym, to them he gaue power. &c. Iohn. 1.Da. | Apprehending and receauing of Christ onely, maketh vs iustified before God. Iohn. 1. |
| ti- | Christ onely is apprehended and receaued, by faith. |
| si. | Ergo, faith onely maketh vs iustified before God. |
Argument. | |
| MarginaliaAnd he by the knowledge of him, shal iustifye many. &c. Esay. 64.Ba | Iustification commeth onely by apprehendyng and re- ceauyng of Christ. Esay. 53. |
| ro | The law, and workes do nothyng perteine to the appre- hendyng of Christ. |
| co. | Ergo, the law and workes perteyne nothyng to Iusti- fication. |
Argument. | |
| MarginaliaAll our righteousnes is, as fylthy cloutes. Esay. 53.Ce- | Nothyng whiche is vniust of it selfe, can iustifie vs before God, or helpe any thyng to our iustifying. |
| sa- | Euery worke we do, is vniust before God. Esay. 64. |
| re. | Ergo, no worke that we do, can iustifie vs before God, nor helpe any thyng to our iustifying. |
Argument. | |
| MarginaliaWhen ye haue done all that is commaunded you, say we are vnprofytable seruauntes. Luke. 17.Ca- | If workes could any thing further our iustificati?, then should our workes some thyng profite vs before God. |
| me | No workes (doe the best we can) do profite vs before God. Luc. 17. |
| stres. | Ergo, no workes that we doo, can any thyng further our iustification. |
Argument. | |
| MarginaliaWithout me can ye do nothing. Iohn. 15.Ba- | All that we c? do with God, is only by Christ. Ioh. 15. |
| ro | Our workes and merites bee not Christ, neither any part of hym. |
| co. | Ergo, our woorkes and merites can doo nothyng with God. |
Argument. | |
| MarginaliaThe law worketh anger. Rom. 4.Da. | That which is the cause of condemnation, can not bee the cause of iustification. |
| ri. | The lawe is the cause of condemnation. Rom. 4. |
| j. | Ergo, it is not the cause of iustification. |
A consequent. |
MarginaliaNow are we quitte and deliuered from the the law, being dead to that wherin we were once holden. Rom. 7.We are quitte and deliuered from the lawe. Rom. 7. Ergo, we are not quitte and deliuered by the lawe. |
Forsomuch therefore as the truth of the Scripture in ex- presse wordes, hath thus included our saluation, in fayth one- ly, we are enforced necessarely to excluded all other causes and meanes in our Iustification, and to make this difference betwene the law and the Gospell, betwene fayth, & workes, affirmyng with the Scripture and worde of God, that the law condemneth vs, our workes do not auaile vs, and that fayth in Christ onely iustifieth vs. And this differ?ce and distincti? ought diligently to be learned and reteined of all Christi?s, especially in conflict of conscience, betwene the law, and the Gospell: fayth and workes: Grace, and merites: promise, and condition: Gods free election, and mans frewill: So that the light of the free grace of God, in our saluation may appeare to all consci?ces, to the immortall glory of Gods holy name, Amen. |
The order and difference of places. | ||||
MarginaliaAntitheta.The Gospel The lawe | Faith Workes | Grace Merites | Promise C?diti? | Gods free electi?. Mans free will. |
The difference and repugnance of these foresayd places beyng well noted & expended, it shall giue no small light to euery faithfull Christi?, both to vnderstand the Scriptures, to iudge in cases of consci?ce, & to reconcile such places in the old & new Testament, as els may seme to repugne, according to the rule of Austen, saying: Distingue t?pora, & c?cilia bis Scripturas, &c. Make distinction of times, and thou shalt rec?cile the Scriptures, &c. Contrarywise, where m? be not perfectly in these places instructed, to discerne betwene MarginaliaThe law to be discerned from the Gospell.the law & the Gospell, betwene faith & workes. &c. so long they can neuer rightly estable their myndes in the free pro- mises of Gods grace: but walke c?fusedly, without order, in all matters of religion. Example wherof we haue to much in MarginaliaThe ignoraunce and blindnes of the popes church, in confounding these places.the Romishe Churche, who confoundyng these places toge- ther without distinction, folowyng no methode, haue peruer ted the true order of Christian doctrine, and haue obscured the swete comfort and benefite of the Gospell of Christ, not knowyng what the true vse of the lawe, nor of the Gospell meaneth. |
In the doctrine of the law, iij. thinges to be noted. |
MarginaliaThe first poynt to be noted in the doctrine of the law.In the law therfore iij. thynges are to be considered: first what is the trew vigour and strength of the law, which is, to MarginaliaThe strength of the law.require full and perfect obedience of the whole man, not one ly to restraine his outward actions, but also his inward moti- ons, and inclinations of will and affection, from the appetite of sinne: And therfore sayth S. Paul: The law is spiritual, but I am carnall. &c. Rom. 7. Wherup? riseth this propositi?: That it is not in our nature and power to fulfill the law. It?, The law commaundeth that which is to vs vnpossible. &c. MarginaliaThe second thyng to be noted in the law.2. The second thyng to be noted in the doctrine of the law, MarginaliaThe due time and place of the law.is to consider the tyme & place of the law, what they be, and how farre they extende. For as the surgyng seas haue theyr bankes and barres, to kepe th? in: so the law hath his times and limites, whiche it ought not to passe. If Christ had not come and suffered, the tyme and dominion of the law had bene euerlastyng. But now seyng Christ hath come, and hath dyed in his righteous flesh, the power of the law agaynst our MarginaliaThe death of Christ is the death of the law, that is, of the c?demnation of the law.sinnefull flesh doth ceasse. For the end of the lawe is Christ. Rom. 10. that is, the death of Christes body, is the death of the law, to all that beleue in hym: so that whosoeuer repen- teth their sinnes, & flye to the death & Passion of Christ, the MarginaliaThe tyme of the law, how long it lasteth.cond?nation and tyme of the law, to them is expired. Wher- fore this is to be vnderstand as a perpetuall rule in the Scrip- ture, that the law with all his sentences and iudgementes, whersoeuer they are written, either in the old Testament, or in the new, do euer include a priuie exception of repenta?ce, and beliefe in Christ, to the whiche alwayes it giueth place, hauyng there his end, and can procede no further, accordyng |
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