¶The. 1. Chapiter.
THere hath bene of late season, a greate and a difficult que∣stion had in dyspu∣tacion, betwene the defenders of free wyll, and the preachers of the grace of God,
Tvvoo bookes of Saint Ambrose Bysshoppe of Mylleyne, entytuled: Of the vocation and callying of all nations. Newly translated out of Latin into Englyshe, for the edifiying and comfort of the single mynded and godly vnlearned in Christes Church, against the late sprong secte of the Pelagians ... By Henry Becher minister in the Church of God ...
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- Title
- Tvvoo bookes of Saint Ambrose Bysshoppe of Mylleyne, entytuled: Of the vocation and callying of all nations. Newly translated out of Latin into Englyshe, for the edifiying and comfort of the single mynded and godly vnlearned in Christes Church, against the late sprong secte of the Pelagians ... By Henry Becher minister in the Church of God ...
- Publication
- [Imprinted at London :: In Powles Church yarde, by Rycharde VVatkins],
- Anno Christi. 1561.
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- Subject terms
- Semi-Pelagianism -- Early works to 1800.
- Free will and determinism -- Early works to 1800.
- Link to this Item
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http://name.umdl.umich.edu/A19076.0001.001
- Cite this Item
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"Tvvoo bookes of Saint Ambrose Bysshoppe of Mylleyne, entytuled: Of the vocation and callying of all nations. Newly translated out of Latin into Englyshe, for the edifiying and comfort of the single mynded and godly vnlearned in Christes Church, against the late sprong secte of the Pelagians ... By Henry Becher minister in the Church of God ..." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A19076.0001.001. University of Michigan Library Digital Collections. Accessed June 15, 2024.
Pages
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for the questiō is, whether god willeth all mē to be saued? And because this cannot be denyed, they demaunde why the wyl of hym that is almyghtye is not fulfilled? And whē that semeth to come to passe accordynge to the wyls of men, it semeth that grace is excluded: which if it be geuen for merites, it foloweth that it is not a free gyfte, but a due dette. Whereupon they de∣maunde againe: why he which wylleth al men to be saued, ge∣ueth not that gyfte to all men, without the which no man can be saued? And so is there none ende founde of contrary dispu∣tacions, whyle they discern not what thing is manifest, & what is hydben and not knowen.
Therefore I wyll doe doe my dili∣gence, to search out (so farre as
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it shall please the lorde to helpe me) with what measure & tem∣perancie men ought to iudge of this contrarietie of opinions, exercising & diicussing the little measure of my knowleage, in those thynges which (I trowe) haue sticked soberly in my remē¦braunce: so that if the style shal procede acording to those rules whiche can haue none offence nor falshod in them, it shall re∣dounde not only to our profite, but also to the profite of other, vntyl that we are come to some doole or marke, beyond ye which it shall not be lawfull for vs to wade.
I must then first of all dispute of the mocions and degrees of the wyll of man. Betwene the whith wyll & the grace of God, some men make not a perfecte
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distinction, thinkyng that tho∣row the preaching of grace, free wyl is denied: not considering that by the same rule it may be obiected vnto them, that they denie grace, when they wyl not haue it to be the guyder of mās wyll, but the folower of it. For if the will be taken away, wher is then the original beginning of true vertues? yf grace be ta∣ken awaye, where is the verye cause of good merites?