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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02347	The staffe of Christian faith profitable to all Christians, for to arme themselues agaynst the enimies of the Gospell: and also for to knowe the antiquitie of our holy fayth, and of the true Church. Gathered out of the vvorks of the ancient doctors of the church, and of the councels, and many other doctors, vvhose names you shall see here follovving. Translated out of Frenche into English, by Iohn Brooke of Ashe next Sandvviche. With a table to finde out all that which is contayned in the booke.; Baston de la foy chrestienne. English	Brès, Guy de, 1522-1567.; Brooke, John, d. 1582.	1577 (1577)	STC 12476; ESTC S103536	181,177	440

memory of thy conscience and then finally haue hope to haue mercie And vpon the .51 psalm in the .2 Tome Confesse thy sinnes to the end thou doe put them away If thou art ashamed to tell vnto an other that thou hast sinned tell it alwayes vnto thy soule I doe not saye that thou shouldest confesse thy selfe vnto one like vnto thy selfe for to rebuke and checke thee of them tell them to God which wyll heale them But when thou wilt not tell them is God ignorant when thou doest them He is there present when thou committest them he knoweth them very well wyll not he that thou shouldest acknowledg them Thou wast not ashamed to sinne and art thou ashamed to confesse them Confesse them in this worlde that you may haue rest in the other Chrysostome in his sermon of penance and confession the .6 Tome It is not necessary to confesse it before witnesses only make the acknowledging in thine heart this examynation doth not require witnesses it suffiseth that God only doe see and heare thee Chrysostome in the 5. homilie of the incomprehensible nature of God agaynst the Anomians I doe not call thee before men for to discouer thy sinnes vnfolde thine owne conscience before God shewe thy wounds and strypes vnto the Lorde who is the Phisition and pray him to remedie it he it is which doth not checke and whiche gently healeth the poore sicke persons In the historie tripartite in the 9. booke and 35. Chapter It is sayde that auricular confession was vsed at Constantinople vntill suche time that a woman making as though she woulde be confessed was founde that she tooke that cloke for to lye with one of the Deacons of the same Church Bicause of which euill fact Nectarius bishop of the sayd place a man renoumed in holynesse and of great learning abolished that obseruance of confession The hystories doe declare that there was no lawe or constitution before the time of Innocent the thirde touching auricular confession Chrysostome in his 4. Tome of Lazarus I would not that thou shouldest confesse thy selfe vnto a man who afterward may rebuke or checke thee or defame thee in telling thy faultes but shewe thy griefe vnto God who is the good phisition Afterwarde he bringeth in God speaking in this maner I do not compell thee to come in the open assembly confesse to me onelye thy sinnes that I maye make thee whole The Church of Rome doth commaunde to confesse all our sinnes not exceptnig any Answere Dauid sayth Who can tell howe oft he offendeth O clense thou me from my secret faultes Saint Ambrose of the repentance of S. Peter in his .46 sermon Peter poured forth teares not praying in voyce I doe finde that he did weepe lament but I doe not find what he hath sayde I doe reade of his teares but I reade not of satisfaction Chrysostome in the 12. homilie of the Cananite Iesus Christ did heale him that had the Leprosie and sayde vnto him Go shewe thy selfe vnto the Priest and offer that which Moyses commaunded in the lawe for thy healing O thing neuer hearde the Lorde healed the disease yet neuerthelesse he did sende them to the lawe of Moyses Wherefore did he so For none other cause but that the Iewes might not reproue him as a transgressor of the lawe S. Ambrose in his 3. sermon vpon the 119. Psalme Go and shewe thy selfe vnto the Priest who is the true Priest but he which is the euerlasting Priest S. Cyprian in his 5. sermon of penitent sinners The seruant cannot pardon that whiche is committed agaynst the Lorde Ambrose in his booke of Cain and Abel The sinnes are pardoned by the worde of God of the which the Leuice is the expositor and as an executor Chrysostome in his 7. Tome in the homilie of repentance This is the place of healing not of iudgement Tell vnto God onely thy sinne who will giue no punishment but the remission of sinnes Of the power to bynde and vnbynde or loose Augustine in the 50. homilie vpon S. Iohn If the figure of the Church had not bene in Saint Peter the Lorde woulde not haue sayde vnto him I will giue vnto thee the keyes For if the same be spoken to Peter only the Church hath not the keys if the Church hath them it was figured in the person of S. Peter Augustine in the 11. homilie and in the 124. homilie Although it be that all were asked Peter alone aunswered thou art Christ and it is sayde vnto him I will giue vnto thee the keyes as though the power to bynde and loose had bene giuen vnto him onely But as he answered for all so he receyued the keyes with all as bearing the person of vnitie He is then named alone for all forasmuche as there is betweene them vnitie Augustine vpon S. Iohn in the 124. treatise Chapter 21. The rocke is not sayd of that name Peter but that name Peter is named of the rocke So Christ is not called Christ of a christian but the christian is called christian of Christe And therefore also the Lorde sayde vpon this rocke I will build my Church bicause that Peter had sayd thou arte Christ the sonne of the liuing God vppon this rocke then which thou hast confessed I will builde my churche and the rocke was Christ vpon the which foundation also Peter himselfe hath bene builded For other foundation can no man laye than that which is layde whiche is Iesus Christ The church then whiche is builded vpon Christ hath taken the keyes of the kingdome of heauen of Christ in Peter that is to say the power to bynde and loose Theophilact vpon Saint Iohn the 8. Chapter It belongeth to God onely to pardon sinnes therefore sayeth he whosoeuer committeth sinne is the seruant of sinne you are then seruāts for you be all sinners Saint Hilarie in his 6. booke of the Trinitie The father hath reuealed vnto Peter who sayth thou art the sonne of GOD wherefore the building of the congregation is vpon that rocke of confession that faith is the foundation of the church that fayth hath the keyes of the kingdome of heauen All that whiche this fayth shall bynde and loose in earth is also bounde and loosed in heauen This fayth is the gift of the fatherly reuelation Augustine in his first booke of retractation the 22. Chapter In the booke where I haue before time affirmed in a certayne place of S. Peter the Apostle that in him as in the rocke the church is builded The which sense also is song of many in the verses of Saint Ambrose there where he speaketh of the cocke But I doe knowe very well that oftentimes afterwarde I haue thus expounded it Thou art Peter and vpon that rocke that is to say the rocke affirming thou art Christ the sonne of the liuing God Origen vpon Saint Mathew the 2. homilie

Doest thou thinke that the keyes of the kingdome of heauen are onely giuen vnto Peter and that none other of the blessed shall receyue them Augustine vpon the wordes of the Lord in S. Mathew in his 13. sermon Thou art then Peter and vppon this rocke which thou hast confessed vpon this rocke whiche thou hast knowne saying thou art Christe the sonne of the liuing God I will builde my church Vpon me I will buylde thee and not me vpon thee For those men which woulde be buylded vpon men doe saye I holde of Paule and I holde of Apollos and I holde of Cephas that is to saye rocke and the other which will not be builded vpon Peter but vppon the rocke doe saye I holde of Christ c. Iesus Christ is the heade of the church reade Ephes 4. Colos 1.2 Reg. 22. Augustine in his 3. booke of Baptisme the 3. Chap. And they are the wordes of S. Cyprian in the counsell of Carthage None of vs truly is establyshed Byshoppe of Byshoppes or none shall compell his companions by cruell tyranny through necessitie to come thereunto Gregory wryting to Eulogius Byshoppe of Alexandria in the 7. booke .3 Epistle Behold how you haue wrytten to me you haue put this worde of pryde in calling me vniuersall Pope but I pray your holinesse to call me no more so hereafter For all that which is giuen vnto an other aboue reason is taken from you Concerning my selfe I doe not repute that for honor wherein I doe see the honor of my bretheren weakened For my honor is that the estate of the vniuersall Church and of my bretheren be mainteyned in theyr strength If your holynesse doe call me vniuersall Pope you confesse that you are not in part of that which you attribute and giue vnto me for the whole Of free wyll of the merites of workes and of iustification by faith Iesus Christ sayth whosoeuer committeth sinne is the seruant of sinne Rom. 6. 2. Peter 2. All haue sinned and haue neede of Gods mercie Also Iesus Christ sayth without mee ye can doe nothing We are not apt to thinke any thing as it were of our selues but our abilitie commeth of God. The flesh ryseth agaynst the spirit and the spirite agaynst the flesh and these thinges are contrary one to an other so that ye cannot doe the same thinges that ye woulde Also he which beganne a good worke in you shall goe foorth with it vntill the day of Iesus Christ Agayne it is God which worketh in you both the will and also the deede according to his pleasure Likewyse I doe not that good thing which I would but that euill doe I which I would not Augustine in his Enchiridion to Laurence Chapter .29 This part of mankinde vnto whome God hath promised deliueraunce and the euerlasting kingdome can it be made better by his workes No no for what good can he doe which is lost but asmuch as he shall be deliuered from his perdition Can he doe by his free wyll the same the same also he cannot doe For man ill vsing his free wyll did lose him selfe and his free wyll and as he which killeth him selfe whiles he is liuing killeth him selfe but in putting him selfe to death he liueth no more and cannot rayse him selfe vp agayne when he is dead so when he hath sinned by his free wyll bicause that sinne hath bene victoryous hath free wyll ben loste For of whome soeuer a man is ouercom vnto the same he is in bondage This is truly the sentence of S. Peter And bicause that it is true I praye you what may be the liberty of a seruant that is in bondage but when he doth take pleasure to sinne For he serueth freely which doth willingly the wyll of the Lorde and therefore he is free to sinne which is the seruant of sinne and no man shall be free to doe iustly if first being deliuered from sinne he doe not begin to be the seruant of righteousnesse This is the true liberty for the bond of the worke that is wel done and also it is the faithfull bondage bicause of the obeying of the commaundement But from whence shall this libertie to doe well come vnto the man which is brought vnder and solde but by him who hath redeemed him of whom it is sayd if the son make you free then are ye free in deede Augustine vnto Paulinus in the .106 Epistle Let no man stumble agaynst the stumling stone as in defending subtelly free wyll and nature euen as the Philosophers of this world haue done with great force for to be esteemed or for to thinke to great the blessed life by vertue of theyr owne proper wyll Let such people then take heede to make through wysedome of wordes the crosse of Christe vayne and that the same be not vnto them to stumble against the stumbling stone For when humayne nature abydeth in that integryte in the which it hath bene made yet it cannot in any wise keepe it if his creator doe not ayde him Forasmuch then as it cannot keepe the health and saluation that it hath receiued without the grace of god How can it receiue that which it hath lost S. Augustine in the 107. Epistle vnto Vitalis If we will in deede defend free wyll let vs not fight against that whereof it is free for he which gaynsayeth the grace by the which our wyll is made free for to decline from euill and for to doe good he would that his free will be yet bond and captyue When man was in honor he did not vnderstand it he was compared vnto the beastes and was made like vnto them Augustine in his booke of corrections grace the 12. Chapter Now then forasmuch as that greate liberty is lost through the demeryte of sinne euen so doth remayne and abyde the infirmytie for to be ayded and holpen with greater giftes in truth It hath pleased God so to the ende cheifely to quenche the pryde of mans presumption that all flesh that is to say euery man should not glorie in himselfe before him c. The Counsell Mileuitan in two Canons Free will weakened to the first man can Canon 1 not be repayred and amended but thorow the grace of baptisme the which after that it is lost cannot be restored agayne but by him whiche hath power to giue it Wherefore the truth sayth if the sonne make you free then are you free in dede The seconde Canon sayeth God doth Canon 2 worke so in the heartes of men and to free will that if there be any godly cogitation any deliberation tending to the honor of God and any motion of good will all the same proceedeth from god For by him we may doe some good thing and without him we can doe nothing Augustine writing to Valentine of grace and free will. Chap. 18. To the end it should not seeme that men should doe any

those whiche doe reste in Christe we desire thee that thou wylt giue them place of comforte through the same Christe our Lord amen Aunswere In the 4. of the sentences Distinction 45. and the 13. glose Iniuriam facit martyri qui or at pro martyre That is to say he which prayeth for a Martyr doth iniury and wrong vnto the Martyr S. Cyprian in his .4 booke of baptisme and the maister of the sentences 4. distinct .4 Chapter If all the deaths and all the tormentes that all men the Patryarckes Prophets Apostles Martyrs and confessors haue euer suffered should be put togither they shall not be sufficient to put out the leaste sinne of the world Knowe ye not that the vnrighteous shal not inherite the kingdome of God Bee not deceiued neyther fornicators neyther idolaters neyther aduouterers neyther wantons neyther abusers of them selues with the mankinde neyther theeues neyther couetous neyther dronkardes neyther euill speakers neyther extorcioners shall inherite the kingdome of god And such were some of you but ye are washed but ye are sanctified but ye are iustified in the name of the Lord Iesus and by the spirite of our God. Christe loued the church and gaue him selfe for it to sanctifie it and clensed it in the washing of water through the worde To make it vnto him selfe a glorious church without spot or wrincle or anye such thing but that it should be holy and without blame Iesus Christ sayth verely verely I doe saye vnto you except that a man be begotten of water and of the spirite he cannot enter into the kingdome of heauen Saint Iohn Baptist sayde of Iesus Christe he shall baptise you with the holy Ghoste and with fire which hath his fanne in his hand and will make cleane his floure and gather the wheate into his garner but will burne the chaffe with vnquencheable fire Iesus Christ saith nowe are ye cleane through the wordes which I haue spoken vnto you Also Peter saide vnto Iesus thou shalt neuer washe my feete Iesus sayde vnto him if I doe not washe thee thou shalt not haue parte with me Peter saide vnto him Lord not my feete only but also my hands and my head Iesus sayd vnto him he that is washed needeth not saue to washe his feete but is cleane euery whit He shall put downe our wickednesse and caste all our sinnes into the bottome of the sea Raymonde sayth Gratia magna dei veniamnon dimidiabit Aut nihil aut totum propitiando dabit That is to say God doth not pardon the moytie or halfe but his great mercye pardoneth all or nothing Moyses and Saint Paule doe say our God is a consuming fire The Pope in his Canons in the Glose of Baptisme and of his effect Chap. which beginneth maiores Causas Larga dei pietas veniam non dimidiabit Nam nihil aut totū te lachrymante dabit That is to say the great goodnesse of God wyll not giue pardon for the moyte for when thou commest vnto him with teares and weepings he will giue thee all or nothing Moyses saith The workes of God are perfect O Lorde thou forgiuest all our sinnes Chrysostome in the .2 homily vpon the 50. psalme When one demandeth mercy that is that he might not be examined of his sinne to the end he should not be handled according to the rigour of righteousnesse and to the ende that all punishment may cease for where there is mercie there is no more hell fire neyther rigour nor paine Chrysostome in his sermon of penance and confession The Lord doth punish vs for our sinnes not for to take anye recompence of oure sinnes but for to aduise vs of things to come S. Ambrose vpon S. Luke of repentance first distinction Chapter which beginneth Petrus Peter was sorowfull and did lament for he hath transgressed as man I doe not finde what he sayde I doe knowe verye well that he hath wept I doe reade of his teares and not of his satisfaction The Priestes doe sing in the beginning or prose of those that be deade such wordes Rex tremendae maiestatis qui saluandos saluas gratis salua me fons pietatis That is to saye O redoubtable king in maiestie whiche doest saue freely those which ought to be saued saue me O fountayne of goodnesse Blessed are the deade which hereafter die in the Lorde euen so sayth the spirite For bicause they rest from their labours and their works followe them Of a truth he onely taketh away our infirmitie and beareth our payne yet wee shall iudge him as though he were plaged and cast downe of God where as he notwithstanding shall be wondred at for our offences and smitten for our wickednesse For the payne of our punishment shall be layde vpon him and with his wounds shal we be healed As concerning the place of S. Paule 1. Cor. 3. That euery one shall be saued as it were by the fire S. Augustine in his boke of the Citie of God the 21. booke Chapter .26 And in his treatise of fayth and of workes Chapter .16 And in his Enchiridion Chapter 28. expoundeth it of the fire of tribulation and of the crosse and persecutions of this worlde by the which the Lorde examineth those that be his Gregory vpon Iob the .29 Chapter And in his morals the .28 booke the .17 chap. And in the .16 distinct Chap. whith beginneth Canones glossae atque As touching the bookes of the Machabees the church doth not hold them for canonicall saying we doe nothing vnorderly if we bring in the examples of the bookes which although that they be not canonicall yet neuerthelesse doe serue for the edification of the churche S. Augustine of the citie of god .18 booke 36. Chapter And of christian doctrine .2 booke .8 chapter Speaking of the number of the times which haue bene sithence the returne from Babilon vntill the comming of Iesus Christe the count and computation of them are not found in the holy Scripturs which are called canonical but in the other among whom are the bookes of the Machabees S. Ierome in the Epistle written vnto Chromatius and Heliodorus bishops And also in the Byble before the booke of the Prouerbes The Churche doth reade the bookes of the Machabees but it doth not receiue them as canonicall Also although that the Church doth reade the bookes of Iudith Tobie and of the Machabees yet neuerthelesse the Church doth not receyue them as Canonicall scripture And so the Church may read these two bokes for the edification of the people but not for to confirme ecclesiasticall doctrine Ierome in his Prologue Galeatus which is set before the booke of the Kings Sayth that he hath neuer founde the seconde booke of the Machabees in the Hebue tongue but he hath founde it in the Greeke tongue And writing against the Pelagians The seconde booke of the Machabees is written by Iosephus the Historiographer