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.

Of free wyll of the merites of workes, and of iustifica∣tion by faith.

Iesus Christ sayth,* 1.1 whosoeuer com∣mitteth sinne is the seruant of sinne. Rom. 6. 2. Peter. 2.

All haue sinned and haue neede of Gods mercie.* 1.2

Also Iesus Christ sayth,* 1.3 without mee ye can doe nothing.

We are not apt to thinke any thing,* 1.4 as it were of our selues: but our abilitie commeth of God.

The flesh ryseth agaynst the spirit,* 1.5 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,* 1.6 shall goe foorth with it vntill the day of Iesus Christ.

Agayne,* 1.7 it is God which worketh in you both the will and also the deede, accor∣ding to his pleasure.

* 1.8Likewyse 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 bet∣ter by his workes?* 1.9 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,* 1.10 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 a∣gayne when he is dead: so when he hath sinned by his free wyll, bicause that sinne hath bene victoryous, hath free wyll ben loste.* 1.11 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 plea∣sure

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.* 1.12 But from whence shall this libertie to doe well come vnto the man which is brought vnder and solde, but by him who hath re∣deemed him: of whom it is sayd,* 1.13 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 stum∣ling stone,* 1.14 as in defending subtelly free wyll and nature:* 1.15 euen as the Philoso∣phers 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 in∣tegryte 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 saluati∣on 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:* 1.16 he was compared vnto the beastes, and was made like vnto them.

Augustine in his booke of corrections & grace, the 12. Chapter.

* 1.17Now 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 plea∣sed 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.* 1.18

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,* 1.19 that if there be any godly cogi∣tation, any deliberation tending to the ho∣nor 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 thing by free wyll:* 1.20 It is sayd in the .95. psalme: harden not your

hartes:* 1.21 And in Ezechiel: cast away from you all your vngodlynesse, that yee haue done: make you newe hartes and a newe spirite, and obey to all my commaunde∣mentes: wherefore wyll ye dye, O ye house of Israel, sayth the Lorde? Seing I haue no pleasure in the death of him that dyeth, sayth the Lorde God. Turne you then, and ye shall liue. Let vs remember what God sayth: turne you and you shall lyue: vnto whome notwithstanding we do say: O God turne vs. Let vs remember that God sayth: Caste from you all your vn∣godlynesse, and yet it is he that iustifieth the wicked. Lette vs remember that hee sayth: Make you newe heartes and a new spirite: and yet notwithstanding he him∣selfe sayth, I will giue vnto you a newe heart and a newe spirite. Howe then, that he which sayth,* 1.22 make you, sayth agayne, I will giue vnto you? wherefore doth he commaunde it, if he himselfe doe giue it? wherefore doth he giue it, if man ought to doe it? Except he giue that whiche hee commaundeth, and aydeth, to the ende that he to whom he doth commaund it, do it. For the will is alwayes free in vs, but

it is not alwayes good: for eyther it is free from righteousnesse, when it serueth to sinne, and then it is euill: or it is free from sinne, when it serueth to righteous∣nesse, and then it is good. But the grace of God is alwayes good, and by the same it commeth to passe, that man is of a good will, who before was of an euill and wic∣ked will: by the same also it is brought to passe, that the same good will which hath already begun to be in vs, doth increase, and is made so great, that it can accom∣plishe and fulfill the commaundements of God, which it will, and when it wil, great∣ly and perfectly. For to the same serueth that which is written: If thou wilt, thou shalt keepe the commaundements, in such sort, that the man which woulde, and can not yet knowe that he hath a full desire, and shall pray that so great a will be giuen vnto him, then that sufficeth for to accom∣plishe the commaundements: for he is in this maner ayded, to doe that whiche is commaunded him. For the will is then profitable when we can: for what profi∣teth it to will which we cannot: or not to will, that which we can?

Saint Augustine in his booke of the newe canticles. Chap. 8.

It is well declared what free will can doe which is not aided: it is sufficient of it selfe to doe euill, but not to doe good, if it be not ayded of God. For the first man receyued free will rightly: he did set be∣fore him (as sayth the Scripture) fire and water, vnto which thou wilt (sayth he) put forth thine hande. He chose the fire, and left the water: beholde y^e righteous iudge: that which man hath chosen, being at his libertie, the same hath he receyued: he de∣sired the euill, and the euill followed him: beholde agayne that righteous Iudge which is mercifull: For when he saw that man thorowe his yll vsing of free will, had damned all his posteritie in himselfe* 1.23 as in the roote, before that anye man did in∣treate him, came downe from heauen, and hath healed mankinde in destroying the proude through his humilitie. He hath led those y^t wandred out of their way, into the right way, and hath led the straungers into their countrie. Let not mans nature then glorie in it selfe: but glorie it selfe in him which hath made it.

Augustine in his booke of correcti∣on and grace. Chapter 11.

Without the grace of God Adam could not be good, yea though he had free wyll: wherefore God would not leaue him with∣out his grace, although he left him in his free wyll, bicause that free wil is sufficient to doe euill:* 1.24 But to good it is but of small valewe, if it be not ayded with the good∣nesse of the Almightie: which ayde if man had not forsaken through his free wyll, he had bene alwayes good: But he did for∣sake it, wherefore he was also forsaken.

Augustine of the wordes of the Apo∣stle in the 13. sermon.

All those which are leade by the spirite of God, are the children of God: where∣fore then wylt thou eleuate thy selfe,* 1.25 when thou hast heard: If you mortify the deedes of the body by the spirite, you shall liue. For thou wast ready to say, my wyll can doe this, my free wyll can doe that: what can will doe? What can free wyll doe? If the holy spirite doe not gouern thee, thou shalt fall, if he doe not gouern thee, thou shalt abide & continew ouerthrowen. How then shall he doe the same? By his

holy spirite, when thou hast heard the Apo∣stle, saying: all those which are conducted with the spirite of God, which if it be ab∣sent, thou canst by no manner of meanes doe any good:* 1.26 Thou maist doe some thing by thy free will, although he doth not ayde thee, but that is euill: Vnto the same thy will is apte, which is called free, and in doing euill, is made a damnable seruant. When I doe say vnto thee, that thou doest nothing without the ayde of God, I speak nothing of goodnesse: for without the ayd of God, thou hast free wyll to doe euill: although that it be not properly free.

Augustine against the two Epistles of the Pelagians vnto Boniface, 2. booke. Chapter. 8.

But to the ende that the Lord shoulde aunswere vnto the Pelagians in time to come, he hath not sayde, without me you can hardly doe any thing: But he hath sayd, without me can ye doe nothing. It appertayneth vnto man to purpose a thing in his harte,* 1.27 but the aunswere of the tongue commeth of the Lorde: they are deceiued through euill vnderstanding, and so much as they doe thinke the preparation of the

harte to appertayne vnto man (that is to say) to begin good without the ayde of the grace of God: God forbyd that the sons of the promesse should vnderstand it so. As where they haue heard the Lord say∣ing, without me ye can doe nothing, they doe com as though they would vanquysh, saying, beholde we can without thee, pre∣pare the harte: when they haue heard the Apostle S. Paule, who sayth,* 1.28 not that we are apte of our selues, to thinke any thing, as it were of our selues: but our a∣bilitie commeth of God, as also in ouer∣comming, vanquishing, and saying: Be∣holde we are apt of our selues to prepare our harte, and thereby to thinke any good thing: And who is he that can prepare the harte to goodnesse for a good thought?* 1.29 God forbyd that they should vnderstande it so: except it be those which defend their proude free will in destroying the catho∣like fayth: therefore it is truly wrytten, it appertayneth to man to prepare his heart, but the answere of the tongue com∣meth of the Lorde, for bicause that man doth prepare himselfe, not alwayes with∣out the ayde of God. In lyke maner it is

sayde:* 1.30 Open thy mouth wyde, and I shal fill it. And although y^t we cannot open the mouth, except it be through the ayde of him, without whome we can doe nothing: Neuerthelesse, wee doe open it through his ayde, and through our worke: but the Lorde doth fill it without our worke. By and by after he sayeth, God doth many good things in man, which man doth not: But man doth none, which God doth not, to the ende that man doth them.

Augustine vpon Saint Iohn in the 49. treatise. Chap. 9.

Let no man then flatter himselfe: for of himselfe he is a deuill:* 1.31 but of God he is blessed. And what is that to be of himself, but of sinne? Cast awaye the sinne which is of thee: thy righteousnesse, sayth he, is of me.* 1.32 For what hast thou, that thou hast not receyued?

Augustine in his contemplations of the soule with God. Chap. 18.

O Lorde, I doe confesse, as thou hast taught me, that I am no other thing, but altogither vanitie, and a shadow of death, and but a darke earth, vayne and voyde, the which without thy blessing, doth not

encrease and bring forth anye fruite, but confusion, sinne, and death. If I haue had any good thing, I had it of thee. All that which I haue receyued is from thee, or I had it of thee. If I doe any thing that is right, that is through thee.* 1.33 But when I am fallen, I am fallen through my selfe, and had alwayes remayned in the myre, if thou hadst not lifted me vp. I had bene alwayes blinde, if thou hadst not illumi∣nated mee. When I did fall downe, I shoulde neuer haue bene raysed vp againe, if thou hadst not giuen me thy hande: And afterwarde also when thou hadst raysed me vp, I shoulde haue fallen agayne, if thou hadst not sustayned mee. I had bene oftentimes lost, if thou hadst not gouerned me. Euen so, O Lorde, euen so thy mer∣cie hath alwayes gone before me, in deli∣uering me from all euill, keeping me from those that be past, and in keeping me from those that be present, and in defending and preseruing me from those whiche are to come, breaking also in peeces before mee the snares of sinners, in taking awaye the occasions and the causes: for if thou hadst not done vnto me those things, I had done

all the sinnes of the worlde. For O Lord, I doe knowe verye well, that there is no sinne that euer man hath done, but that an other man dothe the same, if the creator of whome man is made, be absent. But thou hast done it so, to the ende that I doe not that which thou hast forbidden, and hast shed out in me thy grace, to the ende that I may beleeue in thee. &c.

Augustine in his .2. boke of the remissi∣on of sinnes. Chapter. 18.

Men doe take payne to finde in our wyll some goodnesse, which is ours, and not of God: but I doe not knowe howe they can finde it.

Saint Barnarde in the first homily of the Annunciation of the Virgin Mary.

As touching good workes, it is moste certayne that no man hath them of him selfe:* 1.34 for if the humaine nature could not continue in his state, when it was whole and perfect, how much lesse can it rayse it selfe nowe in that it is marred and corrup∣ted? It is most certayne that all thinges drawe to their beginning, asmuch as is possible for them.

Augustine vnto Vitalis in the 107. Epistle.

Aunswere I pray thee: how saith the Apostle in giuing thankes to God the fa∣ther, which hath made vs fitte to be of the company of Saintes in light,* 1.35 if it be not he which doth deliuer our free will, but that the free will doth deliuer it selfe? We doe render then faulsly thankes vnto the father, as if he did that which he doth not: and he hath erred whiche hath sayde that he doth make vs fitte. Aunswere how we haue our free will, for to deliuer vs from euill, and for to doe good, and when free wyll was vnder the power of darke∣nesse? From which darkenesse if God hath deliuered vs (as saith the Apostle) truely he hath made the wyll free: where∣fore it followeth that euen as men are not faythfull but by free wyll: Neuerthelesse they are made faithfull through y^e grace of God, which hath deliuered free will from the power of darkenesse: And so the grace of God is not denyed, but is decla∣red to be verytable and true, although no merytes of men preceede it. And free will is so defended, that it is affirmed by hu∣mylitie,

and not ouerthrowen by pryde. Then the grace of God is not geauen in the nature of free will, nor in the lawe, nor in doctryne,* 1.36 as the wicked and peruerse Pelagian hath set foorth. But is geiuen to all the workes through the will of him of whome it is wrytten. O Lord God thou doest seperate from thy wyll the soule that is wylfull: for we haue lost free wyll, for to loue God through the greatnesse of the first sinne. &c. Afterwardes he sayth in that we doe beleeue in God, or in that we doe liue faithfully, it lyeth not then in mans will or running,* 1.37 but in the mercy of God: nor that we ought to wyll nor runne but bicause that he doth in vs both the wyl and the running: Let vs not say then that the grace is the loue: but let vs acknowe∣ledge the grace which doth cause the doc∣trine and learning to profit, for where that grace is absent: we doe see that the same doth hinder and let the learning.

Augustine in his fyrst booke against Pelagius and Celestine.

Whosoeuer hath heard and learned of the father commeth vnto me. The wyll of mā is so ayded, not only in this that it doth

knowe what it must doe, but hauing know∣en what it doth: And therefore when the Lorde doth teach through the grace of his spirite, he doth teach in such sorte, that not only euery one doth see that which he hath learned in the knowledge thereof, but of will he doth desire it, and of worke fulfill it.

Augustine in the .3. booke vpon the wordes of the Apostle .3. sermō. And in his booke of the spirite and the let∣ter. Chapter. 3.

How are these wicked men proude of free wyll, before they are free, or of their strength if they are already free, they doe not consider, that in this word of free wyll is signified a libertie? For where the spi∣rite of the Lorde is, there is libertie. If then they be the seruantes of sinne,* 1.38 how doe they bragge and bost to haue free wyll? For of whome soeuer a man is ouercome, vnto the same is he in bondage: If they are already deliuered how doe they boste them selues,* 1.39 as it were of their proper workes? Are they so free, that they would not be the seruantes of him which sayth, without me ye can doe nothing?* 1.40

* 1.41Iesus sayth: No man can come vnto me, except the father which hath sent me, drawe him.

* 1.42Saint Iames: Euery good gift, and euery perfect gift, is from aboue, and cō∣meth downe from the father of lights.

* 1.43Saint Paule also: We are not able of oure selues to thinke anye thing that is good, as it were of our selues: but our a∣bilitie commeth of God.

* 1.44Agayne vnto the Romaynes: I knowe that in me (that is to saye) in my fleshe, dwelleth no good thing. For to will, is present with me: but I finde no meane to performe that which is good: for I doe not that good thing which I woulde, but that euill doe I which I would not.

* 1.45Also the naturall man is not able to perceyue the thinges of the spirite of God, for they are but folishnes vnto him, neyther can he knowe them, bicause they are spiritually discerned.

And 1. Cor. 12.* 1.46 God worketh all things in euery man.

* 1.47Agayne: No man can say, that Iesus is the Lorde but by the holy ghost.

* 1.48Also Dauid: Euery man liuing is al∣togither

vanitie.

And in the 8. Chapter of Genesis:* 1.49 The heart of man is enclined to euill euen from his youth.

To the Ephesians:* 1.50 We were naturally the children of wrath, euen as well as o∣ther.

Gregorie vpon the 7. psalme, vpon the versicle, Anima mea. &c.

Forasmuch as freewill is corrupted in our first father, we haue not the power to will well, if we bee not ayded with the grace of God.

Saint Hierome in his commentarie vpon Ieremie. Chapter. 23.

Forasmuch as the heretikes haue accu∣stomed to promise felicitie, and to open to sinners the kingdome of heauen, say∣ing: thou mayest imitate the maiestie of God, so that thou be withoute sinne, bi∣cause thou hast receyued the power of free will, and the intelligence and vnderstan∣ding of the lawe, by the which thou mayst obtayne that which thou wouldest: Euen so the sayde heretikes doe abuse the poore simple people through fayre wordes: and chieflye the yong women charged wyth

sinnes, who are caryed here and there with euery kynde of doctrine, deceyuing thorowe flatterie all those which heare them.

Augustine in the 30. booke of his homilies. Homilie. 41.

* 1.51Let vs not consent vnto those which tho∣rowe great pride, go about to eleuate and extoll free will: the whiche so doing, doe bring more euill than good, and seeke no∣thing but to ruinate and destroy man: but let vs consider meekely that which the A∣postle speaketh: It is God that worketh in vs,* 1.52 both the will and also the dede, euen of his free beneuolence. Let vs giue than∣kes vnto the Lorde our redeemer, which without any merite preceding, hath hea∣led vs of our wounds & sores, and hath re∣conciled vs vnto God, and redeemed vs from captiuitie, and reduced and brought vs from darkenesse into light: and called vs from death to lyfe. &c.

Notes

• * 1.1

  Iohn. 8.
• * 1.2

  Rom. 3.
• * 1.3

  Iohn. 15.
• * 1.4

  2. Cor. 3.
• * 1.5

  Galat. 5.
• * 1.6

  Philip. 1.
• * 1.7

  Philip. 2.
• * 1.8

  Rom. 7.
• * 1.9

  Man cannot be made better by the merit of his vvorkes.
• * 1.10

  Free vvill lost.
• * 1.11

  2. Pet. 2. Iohn. 8.
• * 1.12

  Man is solde vnder sinne.
• * 1.13

  Iohn. 8.
• * 1.14

  R••••••••. 9.
• * 1.15

  VVe ought not to defēd free vvill or nature, as the vvise men of this vvorlde doe.
• * 1.16

  Psal. 49.
• * 1.17

  Libertie lost thorovv sin.
• * 1.18

  Psal. 148.
• * 1.19

  No good cogitation can procede from vs but by the ver∣tue of God in vs.
• * 1.20

  Psal. 95.
• * 1.21

  Ezec. 18.
• * 1.22

  God com∣maundeth that vvhich man cānot, and giueth that vvhich hee com∣maundeth.
• * 1.23

  Adam hath damned all his posteritie in himselfe.
• * 1.24

  Free vvill to doe euil, but not to doe good.
• * 1.25

  Rom. 8.
• * 1.26

  Augustine sayde that man hath freevvill, but he doth vn∣derstande it, to doe euill.
• * 1.27

  Iohn. 15. Pro. 16.
• * 1.28

  2. Cor. 3.
• * 1.29

  Catholike fayth de∣stroyed by free vvill.
• * 1.30

  Psal. 81.
• * 1.31

  Man naught of himselfe.
• * 1.32

  1. Cor. 4.
• * 1.33

  Genes. 1. Iames. 1.
• * 1.34

  Good vvor∣kes procede not of man.
• * 1.35

  Free vvill deliuereth not.
• * 1.36

  No grace of God by free vvill, nor by the lavve.
• * 1.37

  Rom. 9.
• * 1.38

  Throughe sinne the free vvill is lost.
• * 1.39

  2. Pet. 2.
• * 1.40

  Iohn. 15.
• * 1.41

  Iohn. 6.
• * 1.42

  Iam. 1.
• * 1.43

  2. Cor. 3.
• * 1.44

  Rom. 7. Galat. 5.
• * 1.45

  1. Cor. 2.
• * 1.46

  1. Cor. 12. Esay. 26.
• * 1.47

  1. Cor. 12.
• * 1.48

  Psal. 39.
• * 1.49

  Genes. 8.
• * 1.50

  Ephes. 2.
• * 1.51

  VVe ought not to ac∣corde vvith them vvhich do establish free vvill.
• * 1.52

  Phil. 2.