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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 questiō 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 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 frō 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 brasē Serpēt, and Christes, is the body of Christ, lyke as the brasen Serpēt 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 conueniēt
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 mās 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 actiō 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.

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MarginaliaAs many as receaued hym, to them he gaue power. &c.
Iohn. 1.

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.

MarginaliaAnd he by the knowledge of him, shal iustifye many. &c.
Esay. 64.

Iustification commeth onely by apprehendyng and re-
ceauyng of Christ. Esay. 53.
The law, and workes do nothyng perteine to the appre-
hendyng of Christ.
Ergo, the law and workes perteyne nothyng to Iusti-

MarginaliaAll our righteousnes is, as fylthy cloutes.
Esay. 53.

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.
Ergo, no worke that we do, can iustifie vs before God,
nor helpe any thyng to our iustifying.

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MarginaliaWhen ye haue done all that is commaunded you, say we are vnprofytable seruauntes.
Luke. 17.

If workes could any thing further our iustificatiō, then
should our workes some thyng profite vs before God.
No workes (doe the best we can) do profite vs before
God. Luc. 17.
Ergo, no workes that we doo, can any thyng further
our iustification.

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MarginaliaWithout me can ye do nothing.
Iohn. 15.
All that we cā do with God, is only by Christ. Ioh. 15.
Our workes and merites bee not Christ, neither any
part of hym.
Ergo, our woorkes and merites can doo nothyng
with God.

MarginaliaThe law worketh anger.
Rom. 4.

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 differēce and distinctiō
ought diligently to be learned and reteined of all Christiās,
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 consciēces, to the immortall glory of Gods holy name,

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The order and difference of places.

MarginaliaAntitheta.The Gospel
The lawe




Gods free electiō.
Mans free will.

The difference and repugnance of these foresayd places
beyng well noted & expended, it shall giue no small light to
euery faithfull Christiā, both to vnderstand the Scriptures, to
iudge in cases of consciēce, & to reconcile such places in the
old & new Testament, as els may seme to repugne, according
to the rule of Austen, saying: Distingue tēpora, & cōcilia
bis Scripturas, &c. Make distinction of times, and thou
shalt recōcile the Scriptures, &c. Contrarywise, where mē 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 cōfusedly, 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

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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. Wherupō riseth this propositiō:
That it is not in our nature and power to fulfill the law. Itē,
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 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 thē 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 cōdemnation 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.condēnation 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 repentaūce,
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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