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 ...

The seconde booke of Saint Ambrose Bishop, of the vocation and calling of all nations, vvherein he establisheth vvith moste fyrme and stronge argu∣mentes, those thinges vvhiche are diffined (Book 2)

¶The fyrst Chapter.

ALl contencion re∣moued and settea parte, the whiche the bitter courage of intemperate dis¦putacions doth in gender and brede. It is euident that there are three thynges in this question, whereof I begin this second booke, of the which it behoueth to entreate more largely. One, whiche muste of necessitie be graunted, that god willeth al men to be saued, and to come to the knowledge of the

trueth. Another whiche in no wyse may be doubted: that no manne can come to the know∣ledge of the trueth by his owne proper merites, but by the help and worke of Gods grace. The thyrde, which is to be confessed is thys, namely that the depth of goddes iudgementes cannot be founde out nor attayned vn∣to of mans vnderstanding, and that it ought not to be searched whye he saueth not all menne, whiche willeth all men to bee saued. For yf that bee not sought for, whiche cannot bee knowen, there shal remayne no cause of contencion betwene the fyrst and second diffinition: but eyther of thē may bee prea∣ched, and either of them may be beleued with a sure and a quiet fayth. Surely god with whom

there is no vnequitie, and all whose wayes are mercye and trueth, the good maker of all men, is a iuste ordinatour and dysposer, he dampneth no man vndeseruinge, he delyuereth no man of dutie, punishinge that that is ours when he punisheth offendours, and geuynge of his owne, when he maketh iuste men, that the mouth of them whiche speake vnrighteous thynges maye bee stopped, and that god may be iustified in his sayinges, and ouercome when he is iudged. Neyther may the complaynt of him that is dam∣ned be iust, nor yet the arrogan∣cie of hym that is iustified bee true.

If eyther the one saye, he hath not deserued to be punished or y^e

other say that he hath deserued grace. And lyke as those say∣inges the whiche I haue decla∣red out of the holye scryptures for the settynge forth of grace, cannot be confuted nor stayned by any reason or craft of dispu∣tacion, so that so great a nom∣ber of sentences playnely agre∣ynge together in them selues, myghte bee drawen or wrested into any vncertaintie of a false exposicion: Euen so also, that that is founde in the same bo∣dy of the scriptures touchynge the saluation of all menne can∣not be reproued by any contra∣rye argumentation: So that the harder the same is to be vn∣derstanden and apprehended, with so muche the more lauda∣bler fayth it ought to bee bele∣ued. Great is the force of con∣sent,

to whom thaucthoritie is sufficient to folow the truth, yea although the reason of it be vnknowen. Therefore let vs diligently consider, what the Lorde commaundeth the prea∣chers of the Gospell. For in Saint Mathewes Gospell he sayeth thus:* 1.1 All power is ge∣uen to me both in heauen and in earth: Go your wayes there∣fore, and teache all nations, baptizinge them in the name of the father, and of the sonne, and of the holy ghost, teachyng them to obserue all thynges that I haue commaunded you. And beholde I am with you alwayes vnto the ende of the worlde.* 1.2 And in Saint Marke, it is sayde to the same Apostles on this wyse. Go ye into all the worlde, preache ye the Gospell

to euery creature: and whosoe∣uer shall beleue and bee bapti∣zed, the same shall be saued, but whoso wyll not beleue shalbe dampned. Is there anye diffe∣rence made here of anye nation or of anye menne in thys com∣maundement. He hath excepted no man for merite, he hath se∣perated no man for hys stocke or linage, he hath made no dif∣ference of the state of men. The Gospell of the Crosse of Chryste was sent euen to all men. And leste the ministerie of the prea∣chers shoulde seeme to bee done by the onely woorke of manne: beholde (sayeth he) I am with you alwayes euen vnto the worldes ende: That is to saye, when ye shall enter in as shepe amonge wolues, be not afraide of youre owne infyrmitie, but

put youre truste in my power,* 1.3 whiche vnto the ende of the worlde wyll not forsake you in all this worke or businesse. Not to the ende that ye shoulde suf∣fer nothynge: but that that muche more is, I wyll brynge it so to passe that ye shall not be ouercome with the ragyng cru∣eltie of any tyrauntes. For in my power shall ye preache, and by me it shal come to passe, that euen amonges the denyers and those that speake agaynst you, yea euen amonges those y^e rage against you, Abrahams childrē shalbe raised vp of stones. I wil put into theyr mindes whatso∣euer I haue taught, and I wyl perfourme that whiche I haue promised. They shal betray you in theyr counsayles, and shall scourge you in their sinagoges,

and for my names sake shall ye stande before Kynges and Ru∣lers, in a witnesse to them, and to the gentiles. But when they shall delyuer you vppe, take no thought howe or what ye shall speake: for it is not ye that shall speake, but the spirite of your father that speaketh in you.

For the brother shall betray the brother vnto death, and the father the sonne, and the Chyl∣dren shall arise against their fa∣thers and mothers, and shall put them to death, and ye shall be hated of al men for my name sake. But whosoeuer shall en∣dure vnto the ende, he shall bee saued. The grace of GOD oure Sauyoure hath there∣fore* 1.4 appeared (sayeth the A∣postle) vnto all menne: and yet were the gyftes of grace

hated of all men. And whyle there were some that hated, & other some that were oppressed with the hatred of them that persecuted: yet was there ney∣ther of the parties depriued of the name of all men, the porti∣on of the rebelles hauynge the losse of theyr saluacion, but the dignitie of the faithfull obtey∣nyng the nombre of al fulnesse. For the Apostle Saincte Iohn saith:* 1.5 But yf any man sinne, we haue an aduocate with the father, euen Iesus Christe the righteous, and he is the propi∣ciation for our sinnes: and no•• for our sinnes only, but also frr the sinnes of the whole world. And it is a misterie of a great & vnspekable Sacramēt, that vn¦to those preachers to whom it was said:* 1.6 Go ye into al y^e world

& preach the Gospell to al crea∣tures:* 1.7 vnto the same was it sayde afore, ye shall not go into the waye of the Gentyles, and into the Cities of the Samari∣tanes shall ye not enter, but ra∣ther go ye to the loste sheepe of the house of Israel. For though the Gospell shoulde be directed vnto the vocation and callyng of all men, and the Lord would al men to be saued, and to come to the knowledge of the trueth: yet notwithstanding, he hadde not taken away from himselfe the power and aucthoritie of his dispensation, so that the or∣der of his councell shoulde run otherwyse then he had appoin∣ted in his secrete and iust iudge¦ment: wherefore the murmu∣ringes of obstinate mens com∣plaintes take no place. For it is

sure, that whatsoeuer GOD would haue done, ought not to be done otherwise the he wold. And in tyme paste, what tyme the Lord Iesus sate in the glo∣rye of God the father, and the preachers of the worde dyd la∣bour in the businesse that they had taken vpon them,* 1.8 the Apo∣stles wyllynge to preache the worde in Asia, were forbidden of the holye ghoste. And when they purposed to goe into Bi∣thynia, they were forbydden of the spirite of Iesus: Doubt∣lesse not that the grace of God was denyed to that people, but as it shoulde appeere, it was protracted & delayed for a time. For afterwardes the Christian fayth was of power among thē also. But what the cause was of the deferring of their calling

it is not knowen. And yet are we taught by the example of the thyng, that done it was: be∣cause that amonge generalles, whether they bee promises or workes, or els preceptes, God knoweth by a secrete reason how to ordeyne and dispose cer∣tayne thynges beyng excepted from the common causes.

I beleue, for that intent that those thyngs which shine more dymlye, hauing shadowes ouer them, myght apeere the more marueylous to vs when we see them: least our sight should be∣come the more dull and negli∣gent, through the facilitie and easynes of the sight therof, and shoulde after a certayne maner slumber in accustomed thinges yf it were not styrred vp by vn∣accustomed thynges. And we

haue knowen these incognosci∣ble delayes of illuminations to haue happened in manye hou∣ses and families, amonge whō doubtlesse many peryshe in vn∣beliefe, not onelye amonge the wicked whiche are farre from the trueth: but also euen in the Cities of the beleuers, whyle thei which are to become Chri∣stians, are agaynst the Christi∣an faith. For many shall loue that they haue hated, and shall preache that, that they do not nowe alowe. And among these thynges: who shall make it knowē vnto these murmuters or curious searchers, whye the Sunne of ryghteousnes shy∣neth not yet to some Nacions, and why also the veritie which is to bee reuealed hereafter, withholdeth at this tyme her

bright beames from the hartes that are so ful of darknes: why thei which are to be refourmed afterwardes are suffred so long to go astray, and why that that is geuen to olde men in the end of theyr lyfe, is not geuen them by so long a time before? Whye the chyldren beleue nowe in Christ, and the parentes do not yet beleue? And agayne, why an euyll childe differeth vtterly from his godlye and religious parentes? And yet notwithstan¦ding prayers are dayly made to god (which is both the geuer of the begynnyng of faith, & also of then crease therof) according to his cōmaundement: so that both yf he mercifully do heare, the grace of his mercy maye be knowen, and also yf he do not fauourably heare, the trueth of

his iudgement maye be vnder∣standen. And also in times past euen the same grace whiche af∣ter the resurrectiō of our Lorde Iesus Christ was spred abrode euery where, and of the which it is wrytten: (Thy illumina∣cions hath shone abrode to all the worlde) was not lacking in the worlde.* 1.9 For though it can not be denyed but that the peo∣ple of Israell were elected by a speciall regarde and mercye of God: and all other Nacions were suffred to walke in theyr owne wayes, that is to saye, were suffred to liue after theyr owne wyll: yet notwithstan∣ding, the euerlastyng goodnesse of the Creatoure dydde not so tourne away it selfe from those menne, that he dyd not admo∣nysshe them by some significa∣significations

both to knowe hym and also to feare hym.

For heauen and earth, the sea, and euery creature which may be seene & knowen, was chiefly ordeyned for this profyte and vtilitie of mankynde: to the entent that the reasonable na∣ture, through the beholdyng of so manye kyndes of thynges, throughe the experience of so many good thynges, throughe the receipte of so many gyftes, might be instructed to the wor∣ship and loue of his maker: the spirite of God replenyshyng all thynges, in whom we lyue, moue,* 1.10 and haue our beynge.

And though that health be farr from sinners, yet is there no∣thing voyde of the presence and power of his saluacion. Ther∣fore as the Prophete saith: The

earth is full of the mercy of the Lorde,* 1.11 that neuer fayled anye tyme or any generacion. And he dyd euer bestowe that same prouidence, by the whiche he doth geue and preserue al thin∣ges to the gouernaunce & suc∣couryng of nature, hauyng or∣dinarilie prepared and appoin∣ted by the immutabilitie of his eternall councell, vnto whom, and what he hym selfe woulde distribute in theyr seasons: and also the vnsercheable and in∣uestigable measures of his ma∣nyfolde grace, wherby he wold diuersly geue & distribute his giftes and diuine misteries. For like as the liberalitie and large nesse of this grace, which last of all had her influence vppon all Nacions, doeth not euacuate that which fell vpon one Isra∣ell

vnder the lawe, nor the ry∣chesse presente do not abolysshe the faith of the former penurye and scarsenesse: Euen so lyke∣wyse we muste not imagine of that care and regarde of God whiche properly gouerned the chyldren of the Patriarches, that the mercifull gouernaun∣ces of God were withdrawen from the residue of men: who surely in comparison of the e∣lecte, seeme to be but abiectes, but they neuer were repelled from both manifest and secrete benefites. For we reade in the Actes of the Apostles,* 1.12 that Paule and Barnabas the Apo∣stles sayde to the Lycaonians: Ye men, why do ye these thyn∣ges? We also are mortall men lyke vnto you, preachyng vnto you that ye shulde be conuerted

frō these vaine things vnto the liuing god, who made both hea¦uen & earth, the sea, & al things in thē conteined: who in times past suffred al nacions to wan∣der theyr owne wayes. And yet lefte he not hym selfe without witnes, in that he sēt vs his be∣nefites, in geuyng vs rayne frō heauen & fruitfull seasons, fyl∣ling our hartes with foode and gladnesse. And what witnes is this which euer serued y^e Lord, & neuer kept silēce of his good∣nes & power? but that same vn¦spekable bewtie of the whole world, & the rych & orderly libe∣ralitie of his vnspekable bene∣fites, by y^e which certein tables of y^e eternall law were written in the heartes of men: that the cōmon and publike doctrine of gods institucion myght be read

in the bookes of the elementes. The heauens therefore and all the heauenlye bodyes, the sea, the lande, and all that euer is in them, dyd preache the glorye of GOD, with the consonant hermony of theyr kinde and or∣dinacion, and by that perpetu∣all preachyng they vttered the maiestie of theyr maker. And yet notwithstandyng, the grea∣test nombre of men which were suffred to walke the wayes of theyr owne wyll, dyd neyther vnderstande nor folowe that lawe. And the sauoure of lyfe whiche smelled vnto lyfe, be∣came vnto them the sauour of death vnto death, so that also euen in those visible testimo∣nies, it myght be learned that the letter kylleth, but the spi∣rite geueth lyfe.

The .ii. Chapter.

THat thyng ther∣fore whiche was done in Israell, throughe the or∣dinaunce of the law and the doc∣trine of the Prophetes: that same the testimonies of all cre∣atures & the marueylous wor∣kes of God dyd continuallye a∣mong all nacions. But foras∣muche as among that people & Nacion (to whom bothe those kyndes of erudicion was geuē) no manne was iustified but by grace, throughe the spirite of fayth: who doubteth but that they which were able to please God, of what Nacion so euer they were, or in what tyme so∣euer

they were, were discoue∣red by the spirite of gods grace? The which grace, though afore tyme it was both more scarse and more priuie and secrete, yet did it neuer denie it selfe at any tyme in one power, in dyuers quantitie, in immutable coun∣sell, in manyfolde operation. For euen in these dayes, where∣in the ryuers of vnspeakable giftes do water y^e whole world, one maner is not geuen to all men, nor yet one measure. For thoughe all one and the same veritie be preached to all men, by the ministers of the woorde and of the grace of God, and al one and the same exhortacion geuen: yet is it the husbandry of God, and the buyldynge of God (whose vertue woorketh inuisiblye) that, that whiche

is buylt may go forwarde, and that that which is tylled maye growe and encrease, as the A∣postle Paul witnesseth, saying: What is Apollo?* 1.13 and what is Paule? his ministers are they whom ye haue beleued, euen as the Lord hath geuen to eue∣rye man. I haue planted, A∣pollo hath watered, but GOD gaue the encrease. So then, neither is he that planteth any thing, neither he that watreth, but God that geueth the en∣crease. He that planteth and he that watreth are one, & neither of them better then other: yet shall euery man receiue his re∣warde according to his labour. We are gods labourers, ye are gods husbandry, ye are goddes buyldynge. Therefore euerye man is so farre forth an helper,

a workeman, and a minister of this husbandry and buyldyng, as the Lord shal geue vnto eue∣ry man. And those whiche are tylled through the laboure of the ministers, do encrease vnto that measure whereunto the aucthour of the encrease shall aduaunce them. For in the field of the Lorde there is not al like and one maner of plantynge. And though the buyldyng of al an whole temple do agree into one beautie, yet haue not al the stones therof one place, nor one vse. Lyke wyse also in a bodye, euery membre hath not one of∣fice, as the Apostle saith.* 1.14 But nowe hath God disposed and ordered the membres and euery one of them at this owne plea∣sure. And wherof these sayde membres become apte, wence

they become profitable, and whence they become so beauti∣ful, the same doctour declareth, saying. Therefore I do you to vnderstande, that no man spea∣kinge in the spirite of God, de∣fieth Iesus: and no man canne call Iesus the Lord, but by the holy ghost. And there be diuer∣sities of graces, and yet but one spirite, and there are differences of administrations, and yet but one Lorde: and there be diuers maner of operations, and yet but one God which worketh al in all.

The gyft of the spirite is ge∣uen* 1.15 to eueri man to edifie with al: For to one is geuen through the spirite, the vtteraunce of wisdome: To another is geuen the vtteraunce of knowledge by the same spirite, to another

is geuen fayth by the same spi∣rite: to another power to do mi∣racles. To another prophecie. To another iudgement or trial of spirites. To another diuers tongues, To another the inter∣pretacion of languages. And al these thinges worketh one and the same spirit, deuiding them to euery man, euen as he wyll. Seynge that the teacher of the Gentyles hath shewed these thynges with so great a lyght, and suche a playnesse: by what reason or for what cause should we doubte of it? Doth not the budde and beginning of al ver∣tue springe to vs from GOD? Also, who except he be to mad wil complayne of the difference of Gods giftes? Or thinke that it is to be ascrybed vnto vnlyke merites: that it is not equallye

geuen of the heauenly liberali∣tie. For yf thys distribution shoulde come from hym, accor∣ding to the merites of any wor∣kes that went before, the Apo∣stle woulde neuer haue knitte vp the cataloge and rehearsall of those giftes with such a con∣clusion, as to say: Al these thin∣ges worketh one and the same spirite, deuidinge vnto euerye man as he wil, where no doubt yf he woulde haue the causes to be vnderstande of merites, he would haue said: deuiding vnto euery one as they deserue. Like as he promised a rewarde of de∣uotion to the planters & wate∣rers: saying. Euery mā shall re∣ceiue hys owne rewarde accor∣ding to his worke: therfore it is geuen to eueri mā w^tout merite wherby he mai come to merite.

And it is geuen afore anye la∣bour,* 1.16 whereby euery man may receyue rewarde accordynge to his laboure. The which thinge to be euen so: is also knowen bi the testimonye of the euangeli∣call trueth, whereas by a cer∣tayne comparison it is sayde, that a certayne man goinge in∣to a farre countrey, called hys seruauntes, and deliuered vnto them his substaunce, and vnto one he gaue fiue Talentes, and to another two, and to another one, to euery man according to hys abilitie, that is to say: ac∣cording to theyr proper and na∣turall possibilitie: and not ac∣cording to theyr proper merite. For it is one thynge to be able to worke, and another thynge to worke, and it is one thing to bee able to haue charitie, and

another thing to haue charitie: and it is one thynge to be capa∣cious of Charitie, of iustice, of wisedome: But it is another thing to be chast, iust and wise.

Wherfore, euery thinge that is repayrable, is not repayred: nor euery thinge that is cura∣ble, made hole. For it commeth of nature to be repayrable and curable, but to be repayred and cured, is of grace.

And to conclude, those to whō an vnlyke number of Ta∣lentes was geuen vnto, accor∣dynge to the measure of the ca∣pacitie, that the distributour of the substaūce foresaw in them: they did not receiue the reward of merite, but the matter or sub¦staunce of the woorke: in the whiche the vigilant diligence of the two seruauntes is not

only honorable rewarded with gloryous prayses: but also is commaunded to enter into the euerlastyng ioy of theyr Lorde. But the dul ydelnes and slouth full wickednes of the thyrde, is no suche wyse punyshed, that both is he dyshonored with an opprobrious checke, and also is dispatched of the porcion or ta∣lent that he hadde receyued, for worthye was he to lose his vn∣profitable fayth, that had not exercised charitie.

Wherfore in the wordes folo∣wing, (wherin moste euidently is declared the maner of the iudgement to come) when the sonne of man shall sytte in the seate of hys maiestie, all nati∣ons beinge fyrst gathered toge∣ther, some are led to the ryghte hande, and other some shall bee

set on the lefte hande. When he hath praysed those on his right hand for the workes of charite, nothing is els obiected to them on the left hande, but the neg∣lectinge of mercy and louynge kindnes. These therefore hadde also receyued fayth: but they had not folowed loue. Neyther shall they bee dampned because they haue not kept the gift, but because they haue not encrea∣sed it. For although that all good giftes are of god, yet some of them are geuen of God vn∣asked: to the intente y^t by those whiche are receiued, those may be sought which are not yet ge∣uen. The sede y^t is sowen in the ground, is not sowen to y^t intēt it should remaine only y^e same: but y^t in bringing forth fruit it shuld become manifold & great

nomber: the prosperitie wherof commeth from hym that ge∣ueth the encrease. But nowe a ground beyng lyuely and fruit∣full through the raine of grace, hath that that is looked for of it, accordyng to that, that it re∣ceiued to be increased.

¶The .iii. Chapiter.

THese thynges (as I suppose, and as far as the Lorde hath geuē me knowlege) beyng rightly hand∣led, let vs retourne vnto that from whence oure disputacion made digression: that is to say, to the consideration of the diffe∣rences wherby the workes and gyftes of gods grace are varia∣ted and made diuerse. The high

nesse of the rychesse of Goddes knowledge and wisdom (whose iudgementes are vnsearchable and his wayes paste fyndynge out) hath alwayes in such wise moderated his merci and iudge¦ment, that in the moste secrete wyll of hys eternall counsayle, he wold not that the measures of his giftes should be equall in al thinges vpon al generations or vpon all men. For after one maner hath he holpen those men whom he taught to know hym by the testimonyes of the heauen and the earth: and after another maner those for whom he had prouyded to bee holpen, not onely by the seruyce of the Elementes, but also by the doc∣trine of the lawe, by the oracles of the Prophetes, by myracles and signes, & by the helpe and

succour of aungelles. And he much more otherwyse declared his mercy to all men, when the sonne of god became the sonne of man, y^t he myght be found of thē that sought not after him, and might apeare to them that asked not for hym. And that he might haue y^e preeminence, not only in one people of y^e stocke of Israel: but that the multiplied sede of Abraham might springe in euery nation which is vnder heauen. Into the which succes∣sion of heritage, not the Chyl∣dren of the fleshe, but the Chyl∣dren of promyse shoulde enter. And that there should be nowe as great a scarsenesse of grace among y^e pleople of the Iewes, as was in tymes paste amonge other nations. Neuerthelesse it is promysed, that when the ful∣nesse

of the gentiles is come in, then their drynesse shal be wa∣tred also. Who now cā tel what the causes should be of these di∣uersities & vnliknesses being al vnder one and the same grace? Or what the reason of it is, se∣ynge the scriptures doe not tell it? And forasmuch as the know¦ledge of thapostle Paul in these thinges passeth from disputaci∣on vnto wonder: who dare pre∣sume so far, as to thinke y^t these cā be opened by disputing, and are not rather to be merueyled at with silence. Let this secrete therfore be pacientli & gentelly vnknowen, that is set so far frō mans vnderstandynge. Yet, be∣cause things y^t are close shut vp cannot be knowen: the intraūce to things that are opened may not bee ouerpassed and let slip.

For manye aucthorities of the holy scriptures haue manyfest∣ly declared, and the continuall experimentes of all ages haue taught, that the iuste mercye of God, and hys mercifull iustice, hath not ceased at any tyme to norishe the bodyes of men, nor to teache them, nor yet to helpe their vnderstandings & mindes. For it hath euer rayned on the* 1.17 good and bad, he hath made his sonne euer to aryse vppon both the iuste and vniuste: he hath euer geuen the breath of life, he hath euer geuen the continuall courses of the day & the nyght, he hath euer geuen fruitfulnes to the grounde, encrease to the seedes, and fecunditie or multi∣plyinge to the generation of men. And if he haue at ani time diminished any of these things,

he hath chastened with gentle correction the backtourninges and slouth of those that abused them, to the intente that they shoulde seeke his mercy in theyr aduersitie, whose iustice they feared not in theyr prosperitie.

Furthermore, yf we haue re∣course to the very beginning of the worlde, we shall fynde that the spirite of God was the go∣uernour* 1.18 of all the saintes that were before the fludde, for the whiche cause they were named the sonnes of God.* 1.19 For as tha∣postle sayth: whosoeuer are ru∣led or led by the spirite of God, thei are the sonnes of God. And when they hadde neglected the obseruations of theyr fathers, by mynglynge them selues in the vnlawfull mariages of the reprobates, and for that wicked

societie and mingling were iud∣ged worthye of destruction: the lorde sayde. My spirite shal not abide in these men, for they are flesh. Wherby it appeareth that the same people, whose genera∣tion are sette in a diuerse order with the number of their yeres, was afore that spirituall, euen in the same wyl which the holy ghost doth gouerne: bestowinge the temperauncye of hys regy∣ment and gouernaunce in such sort, that he toke not away the power to declyne to synne: the which power if this people had not hadde, they coulde neyther haue forsaken God nor yet bee forsaken of God: It shoulde bee that same of whom it is spokē. Happye is he that was able to offende, and hath not offended. Duryng the tyme therfore that* 1.20

thys people abode in God, they remayned in that wyl that god inspyred and gouerned. For the wyll (as it is wrytten) is prepa∣red of the Lord. But of this pre∣paration there is not alwaye one successe nor yet one mea∣sure: for the workes and gyftes of grace are disceuered in dy∣uerse wise and by innumerable differences, and in euerye kinde of the said gyftes, there are vn∣lyke degrees and vneuen quan∣tities. For lyke as in the com∣ming vp of earbes & trees that the earth bringeth forth, there is not al one beauti or likenes, nor one kynd of thē al, but eue∣ry one of them cōmeth forth in y^e forme of his owne seede, & in the quantitie of his own kynd: neither do thei receiue ful beau¦tie incontinent, assone as they come foorth, but come forward

by certayne orderly encreasing, vntyll they come to the perfyte quantitie of theyr state that happened vnto thē by the same increasinge or growinge. Euen so, the sedes of the gyftes of the holy ghoste, and the plantes of vertues, do not growe in euery fielde of mans heart hollye, the same and attonce that thei shal bee afterwardes. And it is an harde thinge to fynde ripenesse in the beginning, and perfecti∣on in the first entraunce.

Yet many tymes the mightie and mercyfull God doth poure forth these meruaylous effectes of his workinge, and whatsoe∣uer he wyl geue, that same con∣ueyeth he into certaine mindes altogether and at once, the ta∣riynge for encrease not wayted for. Leui is sanctified in the

loynes of Abraham, and with hym is also the house of Aaron and priestly order blessed. In I∣saac conceiued by promise and borne contrarye to the hope of the olde barreyne parentes, is the callyng of all the Gentyles and the fourme of Chryst layde vp and hyd. Iacob beyng belo∣ued, without any helpe of me∣rite is elected before he is born.* 1.21 To Iheremye it was sayde: Before I fashioned thee in the wombe I knewe thee, and or euer thou were borne I sancti∣fied thee.* 1.22 Iohn reioyseth being filled with the holy ghost in his mother Elizabethes wombe: And that there maye be none greater among the chyldren of women, he feeleth the begyn∣nynges of grace before the be∣gynnynges of nature. But al∣though

there wante not other examples of the lyke doctrine, the whiche I ouerpasse because I woulde be briefe: yet is that sort of men thicker and more in nombre, vnto whom what soe∣uer the heauenlye liberalitie particulerly geueth, doth grow by lyttle and lyttle, to thintent that the causes of the gyftes which are to be geuen, maye be brought forth of y^e giftes which are already geuen. Some there be,* 1.23 which after they haue recei∣ued faith, are not without diffi∣dencie & mistrust, which doubt∣lesse he knewe to be in himself, whiche sayde: Lorde I beleue, helpe mine vnbeliefe. And the which they perceiued not to be quite out of theyr myndes that saide:* 1.24 Lord encrease our faith. Some men do not vnderstande the thing that they do beleue, &

many of those are long holden in the measure of their simpli∣citie. Many do sone receiue the light of vnderstādyng, & yet the same vnderstāding hath not in all men one power and force, or like aptnesse. And manye men there be, which when thei seme to be decked and adorned with faith & vnderstanding, yet faint they for lacke of charitie, & can not abide in those thinges that they see by faith and vnderstan∣ding: for a man cannot alway continue in that thing that he loueth not with all his harte. Also the gyft of charitie it selfe is not alwayes suche, that the receiuer thereof can take at once whatsoeuer belongeth to the fulnesse therof. For there is a loue which may be ouercome with another loue, and many times the loue of GOD fadeth

and widdereth awaye through the loue of the world: except it encrease to suche an heate tho∣row kindling of the holy ghost, whiche can be quenched with no colde, nor waxe fainte tho∣rowe any heate.

Therefore, when in this vn∣spekable gifte of God there is a summe of all gyftes, or a pur∣pose whereto they are geuen, & also a certeyne lyfe of all ver∣tues: all other giftes are geuen to this ende and purpose, that the entent of the faythful soule maye haue whereby it maye prease and attayne to perfite charitie. The which, because it is not only of god but also God himselfe, it maketh men stable and durable, and also vnable to be ouercome, whom it hath fylled with the ryuer of his

pleasures. But they that know not the swetenesse of these wa∣ters, and drynke yet of the ry∣uers of this worlde: or elles yf they haue tasted anye thyng of the well of lyfe but with theyr lyppes onely, and yet do desyre to be dronken with the golden cuppe of Babilon: those are vtterly deceaued in theyr owne free choyse, & are fallen awaye by theyr owne free wyll. And yf they continue in that slug∣gardy, they spoyle themselues of that they haue alreadye re∣ceiued. For anye kynde of good thing may easely perishe with∣out charitie, the which coulde not profite without charitie.

The .iiii. Chapter.

AND these thynges whiche I haue brief∣ly and compendious∣ly touched,* 1.25 do suffice to this purpose, that we may moste certeynly knowe how that no faithful man, not departyng from GOD, is for∣saken of hym, neyther that the fall of anye manne is ap∣poynted by the ordinaunce of god. But many which yet haue the vse of reason, are therefore at libertie to tourne backe, be∣cause that not to haue tourned backe myght haue a rewarde, and that the thing which could not be don without y^e working of the spirite of God myght be reckened for theyr merites, of whom it coulde not bee done by wyll, whiche wyll in e∣uyll actions can be alone, but

in good doing it canne not be alone. For though it be agrea∣ble to mans nature to be of a good wyll: yet the vice or fault that fell into nature throughe an euyll wyll, is not ouercome by the power of nature, but by the power of grace. Therefore that first people was gouerned by the spirite of God, and dyd obteine from the felowship and maners of that cursed and fore∣dampned people, through the information of the holy ghost: kepynge a seperation of them¦selues, from mynglynge with the carnall men: whose euyls the long suffryng of Godde dyd so long forbeare, as the good menne pleased hym in that they dydde not folowe them. But afterwardes, when the good men were corrupted also

through folowyng of the euyll, and dyd through the faulte of wyll, wholly conspire together into al one wickednesse. Whom (the house of Noah excepted) one vngodlynesse had polluted, one sentence and iudgemente dyd roote out and destroy. But the goodnesse of God fayled not that part of men which remay∣ned not in charitie, but swel∣led from the beginnynge of them with the poison of the de∣uylles malice:* 1.26 For the Lorde vouchsafed through his father∣lye counsell, to mittigate the prince of that wicked Nacion, (who enuied the good woorkes of his holy brother, and imagi∣ned his death in his mische∣uous harte) saying to Cayne: Why art thou sadde?* 1.27 why doeth thy countenaunce change? If

thou offrest ryghtly, and yet de∣uideste not ryghtly: hast thou not sinned? Be content, for the amendment therof shal belong to thee, and thou shalt rule the matter. Put awaye (saith he) thy sadnesse, that aryseth of an enuious disdayne, and quench the flames of thy cruell hatred.* 1.28 Abell hath not hurte thee, nor done thee harme in pleasynge me. I haue despised thine offe∣ringes by mine own iudgemēt, not by his desire. Thou haste done a good woorke negligent∣lye. Chine oblation hadde ben ryght, yf the deuision had ben ryght. Thou oughtest to haue knowen what thou shouldeste offer, seyng thou kneweste to whō thou shouldest offer. Thou haste not ryghtlye deuided be∣twene me & thee, because thou

haste reserued the beste to thy selfe. This errour therefore is thine, & this trespace is thine owne: be quiete, and be not moued agaynst thine innocent brother, but rather let thy faut be reuoked to thy selfe. Let not sinne raigne and beare rule o∣uer thee, but rather take thou to thy selfe dominion ouer it: For by repentynge, both thou shalt not proceade into greater mischief, and also shalt be clen∣sed from the thynge wherein it greeued thee that thou haddest displeased me. Therfore when God spake such things to Cain is it to be doubted that he wold haue brought to passe (yea and it suffised as touchyng the ma∣ner of his healyng) that Caine shoulde haue repented of his vngodly furye? But his stoute

malice became the more vnex∣cusable, of that thyng whereof it ought to haue bene the bet∣ter refourmed. And doubtlesse, God knewe before to what end the conceipt of the franticke fe∣low would come: neither was his mischeuous wyl compelled to sinne by necessitie, because the knowledge of God coulde not be disceiued. From whose conspiracie and workynge also the lyfe of Abell myght haue ben preserued without harme: but that it pleased GOD with the greate prayse of his paci∣ence, that the temporarie wood¦nesse of the wicked man, should become the perpetuall honour of the iust mā. And who cannot easelye perceaue that the good∣nesse of God neuer denied it self to y^e posterite of this murtherer

of his brother, althoughe they lyued in the maners of theyr forefather, if he would but con∣sider how much so long a paci∣ence of God, so greate a plentie of temporall goodes, & so great a nombre of issue encreased, myght haue profyted them? The which benefites, although they dyd nothynge helpe to the remedie and amendment of thē that were obdurate and harde∣ned: yet do thei proue that their fallyng away proceaded not of Gods ordinaunce, but of theyr owne wyll. But in the preser∣uaciō of Noah, & of his sonnes and daughters in lawe, in whō the hope of thincrease of al na∣cions was laide vp: how great workes of Gods grace were de∣clared, the holy Scripture doth tell plainly. Forasmuch as by

that ark, which was of so won¦derfull wydenesse y^t it receiued al kindes of beastes (so much as belōged to the store of encrease) the Church was figured, which was to bee gathered together out of all nacions of men, vnto it selfe: when by a tree and by water, the redemption on the Crosse and the wasshyng of re∣generation is opened: when in them that were saued frō that destruction of the worlde, the fulnesse of all the Gentilles is blessed: when the blessynge of the encrease of mankynde is re∣newed, and libertie encreased to eate what men list (strangled and bloud only forbodden) And the securitie and sauftie of our saluacion was consecrated, in the testimonie of the bowe of manye colours, that is in the

sygnes of manyfolde grace.

The whiche Sacramentes and misteryes verely, dyd not onely enstruct those fewe men of one housholde that were then: but also in them, all theyr pasteri∣ties and ofspring, to the entent that the thyng that was geuen to the reformation of the pa∣rentes, might profite towardes the instruction of the Children. And nowe, when in processe of tyme, the posterities and gene∣ratiōs of men were increased, & the great number of mortal mē were waxē proude of theyr mul∣tipliynges, and according to the height of theyr pryde, went a∣bout to builde them a tower of an vnmeasurable buyldynge, that it shuld reach vp vnto hea∣uen: How meruailous was the censure of gods iustice in repres¦sing

of that theyr arrogant pre∣sumption? which did confound that one onely speache of those people that was so consonante and agreeable with significati∣ons that were knowen to eue∣ry man amonge themselues, in to the diuersitie of .lx. and .xii. tougnes: that the agreement of the workmen perishing in disa∣greable voyces, the purpose of theyr mad enterpryse myght be brokē: and that he myght cause them to inhabite vppon all the whole face of the earth, thorow the necessarye scatterynge a∣brode of an euill gathering to∣gether. And the myracles of the Christian grace were foreor∣dayned in that woorke of Goddes prouydence, whiche should afterward call together all them that were so dysper∣sed

into the couplement of that buyldyng wherein euery knee boweth to GOD, and euery tongue confesseth that Iesus Christ is in the glory of the fa∣ther.

This same largenesse of grace dyd the promyse of Godde that was made to Abraham declare, to be opened nowe in the ful∣nesse of the times appointed, by more euident tokens, what tyme as his double succession (that is to wete, the children of the flesshe, and the chyldren of promesse) was compared to the multitude of grauell stones, & of starres.* 1.29 And the olde man be∣yng farre from the hope of ha∣uyng anye issue, throughe the aged barreynnesse of his wyfe: beleued in a cōmendable faith through the issue of one sonne,

that he should be y^e father of the whole worlde,* 1.30 foreseeyng or ra∣ther beholding him in his sede, that sayde: Abraham sawe my day, and reioysed. By the which fayth, whē Abraham was iusti∣fied, he had not yet receyued the commaundement of circumci∣sion: but his faith was counted to hym for righteousnes, when he was yet in his naturall pre∣pution or vncircumcision.

And that same fayth receyued the seale of circumcisiō,* 1.31 in that same member wherby the seede of procreation might come vn∣to that fleshe, wherein without all carnall seede,* 1.32 God, the sonne of GOD, the worde, might be∣come fleshe, and bee borne of Abrahams daughter, euen the Virgin Mary, takinge all men into the felowshippe of this his

natiuitie and byrth, which be∣ynge borne agayne in Christ by the holie ghost, shoulde beleue the thynge that Abraham be∣leued.

¶The .v. Chapiter.

ANd this faith was holdē within one* 1.33 stocke of people, before that seede came, of whom it was said to Abra∣ham: In thy seede shal all nati∣ons of the earth bee blessed, the hope of our redemption, beyng alyue amonge the true Israe∣lites. For although there were some of the straunge nations, whom it vouchsafed the veritie to lyghten in the tyme of the

lawe: yet were they so feawe, that it coulde scarce be knowen whether there were any or no. Neyther for all thys were the nations to bee holden excused, which beyng enstraunged from the conuersation of Israell, ha∣uynge no hope, and beynge without GOD in this world, peryshed in the darkenesse of ig∣noraunce. For thys aboun∣daunce of grace, that now wat∣tereth all the worlde, dyd not flowe aforetime with like plen∣teousnesse, for there was euer∣more a certayne measure of the heauenly doctryne geuen vnto all men: whiche notwithstan∣dynge it was of a more scarce and secrete grace, yet was it sufficient as the Lorde iudged it vnto some menne for a reme∣dye, and vnto all menne for a

testimonie, that it myghte ap∣peare, not doubtfullye but euy∣dently, that except, where sinne was aboundaunte, there grace had beene more aboundaunt, the lyke wickednesse hadde also blynded all mankynde nowe in these daies. Whether peraduen∣ture are there better wyttes in these oure dayes (as some men bable) then were of olde time? & haue the latter tymes brought forth myndes y^t were more apt to receyue Goddes gyftes? The whiche thinge if it were so, yet ought it to bee ascribed to the goodnes of the authour, which made suche myndes as were not afore, that the people might be called vnto eternall life. But there is nothinge innouated or new chaunged in the carnal ge∣neration, neither is y^e ofspringe

of the successours growen more genteller then theyr aunces∣tours. But rather in the men of that tyme, wherein the rede∣mer of the worlde came: Looke howe muche more duller that progeny and ofspringe was be∣come, so much the stronger was iniquitie founde in them. The vngodly fury of the Iewes pro∣ued thys right well. And howe apte that generation was to the Gospell of Chryst, not onely the hartes of the common peo∣ple, but also the heartes of the Scribes, Princes, and Priestes, haue declared. To whō it was but a trifle to waxe woode in crueltie and tirannye agaynst the lambe of God that taketh away the sinnes of the worlde, by sedicion, contumelies and re¦proches, spittinges, buffettes,

and blowes, stoninges, scour∣ginges, and at the last by cruci∣fiyng him on the Crosse contra∣ry to the testimonie of the law, contrarye to the oracles of the Prophetes, & contrary to y^e prac∣tising of godly vertues: But al∣so thei persecuted the witnesses of hys resurrectiō with the like fury & madnes. The whiche the Apostles, when thei were scour∣ged of y^e high Priestes, shewing the same out of Dauids psalm: sayde. Lorde, thou art he that haste made heauen & earth, the sea & al that are in them, which in the holy ghost by the mouth of thy seruaunt Dauid our fa∣ther, hast sayd: Why do the hea∣then rage, & the people imagine vayne thynges? The kynges of the earth doe stande vp, and the rulers haue assembled together

agaynst the Lorde and hys an∣noynted, for of a suretie both Herode and Ponce Pilate, with the gentiles and people of Isra¦ell, haue assembled together in thys Citie, agaynste thy holye childe Iesus, to do whatsoeuer thy hand and counsell haue de∣termined to be done. Therefore to the settynge forth of Goddes grace, which was disposed and bent of gods eternal & vnchaū∣geable counsell vnto the salua∣tion of al nations, the former tymes were not eschewed, as not able to apprehende them: But these tymes were elected, the whiche haue brought forth such a people, whose fearce and cruel wickednesse, should go for∣warde in doynge those thinges that the hande of God and hys counsell haue determyned to be

done: not of the desyre to pro∣fyte any mā, but to thintent to deale cruelli: that the grace and power of God myght be y^e more wonderfull, whiche of so harde hartes, so darke mindes, and so enuious stomackes hath made a people to himselfe both faith∣full, obedient, and holy, whiche came not to the knowledge of the wisdome of god, by the wis∣dome of this worlde: but by the gift of hym, of whom thapostle S. Iohn witnesseth,* 1.34 saying. We knowe that the sonne of God is come, & hath geuen vs a minde to knowe the true GOD, and might be in his true sonne. Vn∣to the whiche testimonie the A∣postle Paule agreeth,* 1.35 sayinge. We thanke GOD, which hath made vs worthye to bee parta∣kers of the inheritaunce of the

Sainctes in lyght, which hath delyuered vs from synne, and from the power of darknes and hath trāslated vs into the king¦dome of his derely beloued son. And agayne he sayeth.* 1.36 For we were somtime (sayth he) folishe, vnfaithfull, wandering astray, seruing diuers desyres & lustes, liuinge in malice and enuy, ha∣tinge one another. But when the benignitie and gentlenesse of oure Sauiour appeared, not of the workes of ryghteousnes whiche we wrought, but accor∣ding to his merci hath he saued vs, through the lauer of regene ration of the holy ghost, which he hath poured foorth on vs a∣boundauntlye, through Iesus Chryste our Sauiour, that we beynge iustified by hys grace, might be heyres of euerlastyng

lyfe through hope. Coulde it be more fully, more euidentlye, or more truely declared what me∣rites Christ founde in men, and what maners he subdued vnto himselfe? what heartes he con∣uerted vnto him, when he came not to heale those that were hole, but the sicke, and to call, not the iuste, but the sinners to repentaunce?* 1.37 For the people of the gentiles which sat in dark∣nes sawe great lyght, and vnto them that sat in the region and shadow of death light is begon to shyne. The heathen raged, the people of the Iewes were angry, kinges waxed fearce, the high powers countersayde, & al the supersticions and errours of the whole world impugned. But of the veri resisters, of y^e ra∣gers, & of them that persecuted,

Chryst augmented hys people, & through enprisonmentes, pu∣nishments, and death, the faith of the Sainctes was strength∣ned, the trueth got the victory, and the come of the Lordes fielde did aboundantly encrease all the worlde ouer: for there was suche constancye of fayth geuen from aboue, suche confi∣dence of hope, and such strength of pacience, that the same fyre of loue whiche the holy ghoste hadde kyndled in the heartes of faythfull men, coulde not bee quenched of the oppressours by anye maner of meanes, when euen they whiche were tormen∣ted, were the more feruenter, & thei which persecuted them, did mani times fele as great heate, as those did whom thei persecu∣ted. Wherwith thapostle s. Paul

beynge inflamed, sayde boldely and feruently:* 1.38 Seyng therfore that we are iustified by fayth, we are at a peace with GOD, through our lord Iesus Christ, by whom we haue free accesse or comminge through faith vn∣to thys grace wherin we stand, and reioyce in hope of the glory of the sonnes of God. Not only that, but we reioyce in tribula∣tion: knowinge that tribulati∣on worketh pacience, and paci∣ence woorketh proofe or experi∣ence, proofe woorketh hope, hope is not ashamed, neyther departeth emptie. For the loue of God is shed abroade in oure heartes, through the holy ghost which is geuen vs.* 1.39 And againe he sayth: Who shall seperate vs from the loue of Christ? shal tri∣bulation or anguyshe? eyther

persecution? or hunger? or na∣kednes, or perill or sworde? As it is wrytten. Beholde we are kylled continuallye, that is to wete: we are counted as sheepe apoynted to the slaughter. But yet in al these thinges we haue the victorye, through hym that loued vs. For I am sure, that neyther death, nor lyfe, neither Aungel, nor principate, nor po∣wer, neither present thynges, nor thynges to come,* 1.40 neyther heyght nor loweth, nor anye o∣ther creature, shalbe able to se∣perate vs from the loue of god, whiche is in Christe Iesus our Lorde.

This loue being spread abrode by the holy ghost, hath brought to passe, that the worlde of the faythfull shoulde ouercome the world of the wicked. This loue

hath confunded the crueltie of Nero, the fury of Domicianus, and of many Rulers after them, by the glorious ende of innumera∣ble martyrs. Chryst geuyng vn∣to them y^t folowe hym, thorow the persecution of Kinges, the crownes of euerlasting reward.

¶The .vi. Chapiter.

THerefore there is no cause to doubt, but that Iesus Chryste oure Lorde dyed for wicked men and sin∣ners, whose number are found in the boke. And died not Christ for all men then? yes no doubt, for all men dyed Chryste. For afore the reconciliation and at∣tonement that was made by Chryst, there was not one man that was not eyther a sinner or

elles vngodlye, as the Apostle sayeth.* 1.41 For yf when as yet we were weake accordynge to the time, Chryst dyed for vs whiche were vngodly, for scarce wyll a man dye for a ryghteous man: yet peraduenture for a good mā durst a man dye. But God set∣teth forth his loue towards vs, seeynge that when we were yet sinners, Christ died for vs: much more now seing we are reconci∣led, shal we be safe through hys life. And y^e same Apostle in the seconde to the Corin. saith. For the loue of god compelleth vs to thinke thus,* 1.42 yf one bee dead for al, that thē al are dead: & he died for al, y^t they which liue, should not henceforth lyue vnto them selues, but to him that dyed for them and arose agayne. But lette vs heare what he pro∣nounceth

of hym selfe, saying: This is a true saying,* 1.43 and of al mē worthy to be receiued, that Ihesus Christe came into this world to saue sinners, of whom I am the chiefe: but therefore dyd I obteyne mercye, that Ie∣sus Christ shoulde first shew on me all long pacience, vnto the example of them which should beleue in hym vnto eternall life. Therefore, whether they were circumcised or vncircum∣cised, they were concluded all vnder sinne, and one guylte or trespasse hath tyed or bound al men: and ther was none, whe∣ther theyr guylte were more or lesse, whiche without the re∣demption of Christ could be sa∣ued: whiche redemption came freely into all the worlde, & ap∣peered to all men indifferently:

Forasmuche as on the fiftieth daye from that Easter wherein the true lambe offred hym selfe a sacrifice to GOD, when the Apostles and they which were of one mynde with them, being full of the holy ghost, spake in the tongues of all nacions. A greate multitude of men of dy∣uers Nacions, beynge moued with the miracle, came toge∣ther, that in thē that were pre∣sent, al the whole world might heare the Gospell of Christe.

For there came together (as it is wrytten) the Parthians and Medyans,* 1.44 the Elamytes, and they that dwell in Mesopota∣mia, men of Iurye, of Cappa∣docia, Pontus, and Asia, Phri∣gia, and Pamphilia, of Egipte and the parties of Libia which is about Ciren, and straungers

of Rome, Iewes also and Pro∣celites, Creteans and Arabi∣ans, hearyng the great workes of god to be preached of in their owne tongues: Whose testimo∣nie also myght ren foorth both in length & breadth vnto those nacions whiche were farther beyonde them. To theffect and woorkyng whereof, we beleue that the Romaine kyngedome was enlarged through goddes prouidence, that the Nacions whiche shoulde be called to the vnitie of the bodye of Chryste, myght firste be associated toge∣ther vnder one vngodly power. Howebeit, the grace of Chryste hath not bene contented to haue those same limittes that the Romaine kingdome hadde: For it hath subdued at this tyme with the scepter of the

Crosse of Christe, manye naci∣ons of people, whom the other ouercame not with feates of armes. Who also is made more amplye by the gouernaunce of the Apostolicall priestehood, in the tower of Religion, then by the seate of power. For per∣aduenture lyke as we knowe certeyne Nacions to be nowe adopted into the felowshyp of the chyldren of GOD, whiche thynge they once desired not: Euen so now there are certeine Nacions in the vttermost par∣tes of the worlde, on whom the grace of our Sauiour hath not yet shone. And we doubte not also concernynge them, but that in the secrete iudgemente of GOD, the tyme of theyr vocation and callynge is ap∣poynted, wherein they maye

may heare and receiue the Gos∣pell, the whiche they haue not yet seene: To whom yet that measure of the generall helpe, which from aboue is alway ge∣uen to all men, is not denyed. Though mans nature be woū∣ded with so greuous a wound, that voluntary contemplacion and beholding is not able fully to enstructe anye man in the knowledge of God, excepte the true lyght do first driue awaye the darkenesse of the harte, the which knowledge the iuste and good God of his vnsearcheable iudgement hath not so plente∣ouslye spread abrode in tymes paste, lyke as he hath done in these last dayes: Wherof the A∣postle Paule,* 1.45 wrytynge to the Collossians, calleth it the mi∣sterye whiche was hydde from

worldes and generations: but nowe is declared vnto his sain∣tes, to whom God would make knowen the richesse of this glo∣rious secrete, among the gen∣tyles, which is Christ in vs.

¶The .vii. Chapter.

WAs this misterie also vnknowen vnto the Pro∣phetes? And did not thei by whō the holye ghoste did speake, know those thinges wherof they spake? I thynke playnely it maye not so be vn∣derstand, but that that mistery was hydde from the Gentyles, which the Lord reuealed when he wold and to whom he wold. For of the callyng of the Gen∣tyles,

the whiche were not the people of God, and on whom aforetyme he had not mercy, it is thus sayde in the Deutero∣nomie:* 1.46 And the Lorde sawe it, and he waxed zelous, and he was wroth ouer his sonnes & doughters, and he sayd. I wyl tourne away my face from thē, and I wyll shewe them what theyr ende shalbe. For it is a frowarde generation, chyldren in whō there is no fayth. They haue angred me with that whi∣che is no God, and prouoked me with theyr vanities. And I also wyll prouoke them with those which are no people, with a foolyshe nacion wyll I anger them. And Dauid foretelleth these thinges, that all nacions shall worship God,* 1.47 saying: All the Nacions whom thou haste

made shall come and worshippe before thee oh Lorde, and shall glorifie thy name. And agayne he saith:* 1.48 All the kynges of the earth shall worshippe hym, and all nacions shal serue him. And agayne: In hym shall all the linredes of the earth be blessed, and all nacions shall magnifie him. Esayas also sheweth the lyke thynges,* 1.49 saying: And it shall come to passe in the laste dayes, that the hyll of the Lord shalbe manifest, and the house of God vppon the toppe of the mountaynes, and it shalbe ex∣alted aboue al lytle hylles, and all nacions shall come vnto it. And agayne he sayth: And the Lorde of Sabaoth shall bryng to passe (saith he) that all Na∣cions shall dryncke wyne vp∣pon this hyll with gladde∣nesse

& reioysing. In this hyll shall they be annoynted with oyntment, he shall geue al these thinges to the gentyls, for this is his deuise vppon all the gen∣tyles. And againe he saith: And the Lorde shall shewe his holye arme in the syght of al the gen∣tyles, and al the Nacions of the earth shall see the saluacion which is of the Lorde. And a∣gayne: Beholde, strangers shal by me come vnto thee, and shall flie vnto thee. And afterward: The nacions whiche haue not knowen thee shall call vpon the, and the people which were ignoraunt of thee, shall flie vn∣to thee. Oseas also prophecieth the lyke thynges, saying: And it shal come to passe,* 1.50 that in the place wherin it was sayd vnto them: Ye are not my people,

there shal they be called the chil dren of the lyuynge God.* 1.51 And the chyldren of Iudah and the chyldren of Israell shall be ga∣thered togéther into one. And agayne: I wyll haue mercy on her that was not beloued, and I wyl say to them that are not my people: Thou arte my peo∣ple, and they shall saye: Thou art my God. And in the Apo∣postles times, when they which were of the circumcision & be∣leued in Christ, dyd thinke that they which were Gentyles and were called Preputians or fore skynned, coulde not be partta∣kers of the iustyfyíng of grace: The blessed Apostle Peter tea∣cheth howe inseperable bothe those people are with God, yf both of thē come together into the vnitie of fayth. Assone as I

began to speake (saith he) the holy ghost fel vpon them, as he dyd vpon vs in the beginnyng. And I remembred the worde of the Lorde, howe he sayde: Iohn verelye baptized you with wa∣ter, but ye shalbe baptized with the holy ghost. Therfore if God haue geuen them lyke grace as he hath done vnto vs whiche* 1.52 haue beleued in the Lorde Ie∣sus Christ, who was I, that I shoulde haue withstande God? When they heard these thinges they helde theyr peace, and glo∣rified God, saying: Then hath God geuen vnto the Gentyles also repentaunce vnto lyfe.

Iames the Apostle also of this callyng of the Gentyles, saith: Ye men & brethren, harken vn∣to me,* 1.53 Simon hath she wed you how God at the begynning did

visite the Gentyles, & receiued of thē a people vnto his name. And vnto this agreeth the wor∣des of the Prophetes: as it is wrytten. After these thynges wyll I retourne, and wyll buylde agayne the Tabernacle of Dauio whiche was fallen* 1.54 downe, and that that was fal∣len in decaye thereof, wyll I buylde agayne, and wyll set it vp, that the residue of menne myght seeke after the Lorde, & also all the Gentyles vppon whō my name is named (saith the Lorde) that doeth these thinges knowen vnto the lord, is his owne woorke from the beginnyng of the worlde. Si∣meon also, euen he whiche had receiued an aunswere of the holye ghoste, that he shoulde not taste of death, vntyll

he had seene the Lordes Christ: spake these woordes of the sal∣uacion of all Nacions, whiche saluaciō was reueled in Christ: Nowe Lorde let thy seruaunte departe in peace, accordyng to thy worde. For mine eyes haue seene thy saluaciō, which thou hast prepared before the face of all people. A lyght to lyghten the gentyles, and to be the glo∣rye of thy people Israell. In these & other lyke testimonies of the holy Scriptures it is vn∣doubtedlye declared, that this most ryche, most myghtye, and most benigne grace wherby all nacions in the laste ende of the worlde are called into the king∣dome of Christ, was hyd in the secrete counsell of GOD in the former ages: And why it was not made knowen in time past

by the same manifestacion that it is nowe made knowen to all naciōs, can no knowledge com∣hende, nor no vnderstandynge perceiue. Yet notwithstanding that which moste godly is bele∣ued of the goodnesse of GOD, howe that he wylleth all men to be saued, and to come to the knowledge of the truth, ought to be iudged to be perpetuall & euerlastyng, accordyng to the measures whereby God know∣eth howe to heape his speciall vppon generall gyftes: That both they which haue bē with∣out grace might be reproued of their wickednes: and also that they which haue shyned in his lyght myght glory and reioyce, not in theyr owne merite, but in the Lord. And in this streite, but yet the right path of vnder∣standyng,

the consideracion of yonge Infantes doth set forth vnto vs no small difficultie: which Infantes haue not the iudgement of reason, whereby they feelynge the benefite of theyr maker, might come to the knowledge of the trueth. Ney∣ther doth it seme that they can be iustly reproued, for that they haue neglected the grace that shoulde haue holpen them: se∣ing that they were naturallye brought foorth in that igno∣raunce, which no doubte recei∣ueth no knowledge nor percei∣ueth any doctrine.

¶The .viii. Chapter.

WHerfore, forasmuch as God wylleth all menne to be saued: what is the matter

that so greate a multitude of Infantes are alienated from euerlastynge saluation, and so many thousandes of menne in these dayes are left without eternall lyfe, as though he had made them for that purpose onlye, which created no man of euyl wyll? so that because they came into this worlde with the fleshe of sinne, they should fall into the bandes of vnlooseable trespasse without the gyltinesse of theyr owne acte. What can be more deeper then this? what can be more marueylous then this? And lawfull is it not to beleue that they whiche haue not obteyned the Sacrament of regeneration, do perteyne vnto anye felowwyppe of the blessed. And it is more to bee wondered, and more to

to be maruayled at, that where the act offendeth not, where the wyll resisteth not, where there is all one miserie lyke weake∣nesse, the cause common, and al one, that the iudge is not all one in so great a lykenesse: and such as repulsiō refuseth, euen suche doth the election adopte and take. Howbeit our hartes shal not be troubled about this depth of gods seperation, if we beleue with a firme and stedfast fayth that all gods iudgement is iust, & do not desyre to know that thyng that he would haue secrete. So that when a man can not fynde out whye he so iudgeth, it maye suffice hym to knowe who it is that iudgeth. Albeit this question is not so farre past knowlege, that there shoulde be no instruction at all that can be learned concerning

it, yf the quiete looke of a sober harte be applyed to beholde the thyng that maye be seene. For when we do consider, amonge the Pagans, among the Iewes among the Heretickes, and a∣mong them that are Catholike Christians, howe great a num∣ber of Infantes doeth peryshe? who (so farre foorth as pertey∣neth to theyr proper wylles) we are sure haue done neither good nor badde. We learne that the same sentence abydeth vppon them, which mankind receiued for the transgression of our first parent: the rigour of whiche sentence, whyle it is not resol∣ued toward such, it is declared howe great that sinne was.

And it shoulde be iudged that euery man were borne inno∣cent, excepte it should be hurte∣full

to suche, not to be borne a∣gaine. And as touching the vn∣timelinesse of death, there is no reason why to complaine of it, seyng that death & mortalitie being once entred into our na∣ture through sin, hath brought in bondage to it, euē euery day of our lyfe.* 1.55 For it shuld come to passe, that after a certeyne ma∣ner a man myght be called im∣mortall, yf there were a tyme within the which he could not dye. But corruptiō is neuer on such wyse partaker of incorrup¦tion, that it shuld not alway be bounde vnto the defection that is due to the fall or transgressi∣on. The begynnyng of this life is the begynnyng to dye, and our age begynneth not to bee increased, before it begin to be diminished: Wherunto yf anye

temporarie space be added, it is not added to thend it should en∣dure, but it passeth away to the end it shuld peryshe & be gone. Therfore that which is mortal frō the beginning, what day so euer it dye, it dyeth not cōtrary to the lawe of mortalitie: Nei∣ther haue they at any tyme po∣wer to liue, any nyer then they haue power to die. And though the mortalitie of al mē is come of one cause, yet corruptible na¦ture is drawē, not into one on∣ly, but into manyfold imbecili∣ties: & not only the yeres, mon∣thes or dayes of mās tyme, but also al houres & momentes, are subiect either to diseases, debili¦ties or hurts: nether is ther ani kind of death or any way to die but it chaūceth into som portiō of the generalitie of mortal mē.

For there remayneth an heauy yoke vppon all the chyldren of Adam, from the daye that they come foorth of theyr mothers wombe, vntyll the day of theyr buryall agayne into the earth, which is the mother of al thin∣ges. But the weyght of this moste sharpe yoke hath not in such wyse fallen vpon the chyl∣dren of Adam, that the Iustice of God myght not worke anye part of his moderation therin. The whiche hath so subdued thinges transitory and fayling vnto the lawes of defectiō, that he wold not take away frō thē the power of his moderacions: Or els all euyls shoulde fall vp∣pon all men, because that by common condicion, all menne shoulde be subiecte to them all. But that the general necessitie

being variated and made dy∣uers, the Lorde myght reserue vnto hym selfe the causes both of theyr pardon, & also of theyr punishment: and that it might be in one to whom all men are bounde, both mercifully to re∣mitte, and iustelye to requite. Seyng then that the iuste and almyghtie prouidence of God doeth without ceassyng iudge and discerne all thynges, and that no mā can come into this worlde nor departe out of this worlde, but by the same en∣traunce and departyng, which the ruler of thynges accordyng to his moste hyghe knowledge and wysdome doeth appoynte, (as it is wrytten in the booke of Iob:) Who knoweth not that the hand of the Lord hath done al these thinges, in whose

power is the soule of euery ly∣uyng thyng, and the spirite of all the fleshe of man?

And againe he saith:* 1.56 The daies of man are but shorte, and the nombre of his monethes are with thee. Who dare search out the causes of his woorkes and deuises? For it is vnsercheable and wonderful secrete why the state and condicion of man is variated with so great differen∣ces. Continuall syckenesse greeueth one manne from his chyldehood to his age, and yet doeth not the tyme of his ap∣pointed age fayle among those continuall sorowes. Another man hath great strength when he is olde, and a lyuely power quickeneth hym in a valeaunt courage. One endeth his dayes in his chyldhod, another when

he is come to mans state. One can not liue past his youth: To another it is possible to lyue so long tyll his speache fayle hym lyke a chyld. The which bondes and limittes of lyfe beyng sun∣dry wayes vnequall, this tran∣sitorie mortalitie shoulde fynde the lesse bytter, yf it myght suf∣fer but the detriment of this presente worlde onely, and yf they whiche departed hence without the lauer of regenera∣tion myght not fall into euer∣lastyng miseries. But foras∣much as the cause of the giftes which grace hath geuen is vn∣searcheable, aswell as the cause of miserie whiche nature hath deserued, all one, and the same difficultie and hardnesse of the vnderstandynge there∣of, sendeth vs backe agayne

vnto our authour: And when we aske howe he wylleth al mē to be saued, whiche geueth not vnto all men the tyme wherein they maye be able to receiue grace apprehended by volunta∣rye fayth: I thynke it not vn∣godly to be belened, nor vncon∣uenientlye to be vnderstande,* 1.57 that these men of few dayes or shorte tyme, do appertayne to that part of grace whiche is al∣waye geuen vnto all Nacions. The which grace doubtlesse, yf theyr parentes had vsed well, they also hadde ben holpen by them. For the spryngyng vp of all Infantes, and all those be∣gynnynges of infancie beynge without reason, lieth vnder the arbitrement of anothers wyll, neyther cā they by any meanes be holpen but by other menne.

And so it foloweth, that they perteyne to those of whose ey∣ther ryght or wronge affection they are gouerned. For lyke as☞ they beleue of another mans confession and fayth, so of ano∣ther mans infidelitie or dissi∣mulation they beleue not. And forasmuch as they neyther had desire of this present lyfe, nor yet of the lyfe to come: lyke as theyr parentes are the cause that they were firste borne, so are they the cause why they are not regenerate & borne againe. And lyke as touchynge the el∣ders, besides the generall grace that knocketh at the conscien∣ces of all men more sclenderlye and secretely, a speciall grace is set forth, with a more excellent worke, a more large gyfte, and myghtier woorkyng: Euen so

also the same election is playn∣ly declared concernynge innu∣merable Infantes. The which election doubtelesse fayled not them that were vnregenerate in theyr parentes,* 1.58 but was pre∣sent with them which are rege∣nerate before theyr parentes: So that the diligence of stran∣gers hath oftentymes serued many Infantes, whom the vn∣godlynesse of theyr owne pa∣rentes haue forsaken, and they haue come to regeneration by strangers, which was not pro∣uided for them by theyr owne nexte friendes. In the whiche worke of grace, who (except he be to arrogant & most foolyshe) dare complaine of gods iustice, that the lyke prouidence doeth not helpe all Infantes: & that it doth not eyther by power re∣moue

and put awaye, or els by mercy preuent all perylles and ieopardies that myght lette or stoppe the regeneraciō of them which shall dye? Whiche thyng doubtlesse shuld so come to passe vpon al, if it ought so vtterly to be done. But it is not vnknow∣en howe muche slouchfulnesse should be engendred in the har∣tes of the faythfull, yf in the baptizing of infantes nothing were to be feared touching any mans negligence, or nothynge touchyng the mortalitie of the chyldren: for it were not possi∣ble to chaunce by anye meane, that such shuld be without bap¦tisme. And in this felicitie of Infantes, so vnable to be lost, y^e opinion of that errour shuld be strongly mainteined, which da∣reth affirme contrary to the ca∣tholike faith, y^t the grace of god

is geuen accordyng to the me∣rites of men.* 1.59 For it should seme to be due by all equitie to faut∣lesse innocentie, that adoption should ouerpasse none of them, whom no gyft dyd constrayne. Neyther hadde it ben vngodly spoken of a certeyne man tou∣chyng the baptisme of Infan∣tes:* 1.60 that grace hath that it may adoptate, but water hath not what to washe of or put a∣waye. But all the disciples of the trueth, do knowe this to be detestably spoken. And hereby it is manifest, that they whiche are saued, are saued not by me∣rite, but by grace. For it is no doubt, but that they which dye without baptism are peryshed: who doubtlesse, except they had ben partakers of most greuous sinne, shoulde not peryshe. But

not it is declared on this wise by the secrete distribution or difference makyng of God, yet beyng iuste, both what grace can geue, and also what sinfull nature can deserue: to the ende that neyther pryde shoulde be lyfted vp agaynste the gyfte, nor diligence shoulde cease a∣gaynst peryll. Therefore, whe∣ther we consider the last times, the first or the middel, it is both reasonable and godly to be be∣leued, that God wylleth al men to be saued, & euermore wolde: and this is declared none other wyse then by those benefites, & that same prouidence of God, which he commonly and indif∣ferently geueth vnto all gene∣rations. For suche maner of gyftes haue ben & are so gene∣rall, that by the testimonies of

them, men myght be holpen to seeke the true Godde: with the whiche giftes protestyng theyr auctoritie throughout al worl∣des, the aboundaunce of a spe∣ciall grace was powred foorth. Which grace, although it be ge¦uen forth now more plentifully then it hath ben aforetime: yet hath god reserued the causes of his owne distributions thereof within his owne knowledge, & hath hydde them within the se∣crete place of his most myghtie wyll: which shoulde not be vn∣knowen, yf they were geuen in one vniforme maner vnto all men. And forasmuch as there is no more ambiguitie or doubt of the generall benignitie of God, then there is of his special mercy: there should be nothing that should cause vs to wonder

as though the one were grace and the other no grace. But it hath pleased God to geue the one to manye men, and to pull awaye the other from no man, that it myght appeere on both partes, that that thyng which was geuen to the porcion of menne, was not denyed to all: but yet in some, grace to haue preuayled, and in other some, nature to haue start backward. For we so beleue this more a∣boundant grace,* 1.61 and haue ex∣perience of her power, that we in no wyse thynke it to be vio∣lent: that whatsoeuer is done in the businesse of mans salua∣cion, should be done by the only wyll of God, when the very in∣fantes are holpen by the ser∣uice and diligence of another myns wyll.

¶The .ix. Chapter.

DOubtelesse it is the grace of god that hath y^e pre∣eminence princi¦pally in al iusti∣ficatiōs, in coun¦cellyng by exhortaciōs, in war∣nyng by examples, in fearyng by perylles, in stirryng vp by miracles, in geuyng of vnder∣standyng, in enspiring of coun∣sell, and in illumining the hart it self, and instructing with the affections of faith. The wyll of man is also added and coupled vnto it, the which is moued & stirred vp by y^e aforesaid helpes vnto this ende, namely that it maye worke with the worke of God in them selues, and begyn

to practise to merite, that which it conceyued to desyre by the heauenly seede: hauynge of hys owne mutabilitie if he fal, and of the ayde of grace if he profite and go forwarde, whiche helpe is geuen to all men by innume∣rable meanes, eyther priuie or manifest: and that it is refused of many, is of theyr owne wyc∣kednes, but that it is receyued of many, commeth both of the grace of God, and also of mans wyll.

Therefore whether we consi∣der the beginninges, eyther the profytinges and encreasynges of the faythfull, or els the kinde of menne which perseuer vnto the ende, no kynde of anye ver∣tue meteth vs or commeth to hande, whiche may bee had ey∣ther without the helpe of Gods

grace, or elles without the con∣sent of oure wyll. For grace it selfe worketh this by all kynde of medicine and helpynge: that in hym whom she calleth, she might prepare his wil to be the fyrst receyuer of her, and the handmayden of her gyftes. For there is no vertue in them that are not wyllynge, neyther can fayth, or hope, or charitie be af∣fyrmed to bee in them, whiche are without a good consent to the same thinges. And this con∣sent, not only the exhortacions of preachers, and the stirringes of doctrine, but also feare doth engender and breede, wherefore it is wrytten: The feare of the Lord, is the beginning of wise∣dome. The which in how great feare so euer a man be brought, doth none other thing but that

it maketh him willinge, whom it made fearinge, and not onely willinge, but also wyse. Where∣of also thys is wrytten:* 1.62 Blessed is he to whom it is geuen to haue the feare of God.

For what thynge maketh a manne so blessed, as thys feare, whiche is the father and tea∣cher of wisdome? In whose de∣uocion doubtlesse, the will also is deuoute, the whiche by the same aucthour of grace, profit∣teth in the same feare wherein it begonne. Therefore when as thys feare is putte in a man by a certayne power of great ter∣roure, reason is not thereby extynct, nor vnderstandynge taken awaye, but rather that darkenesse whiche dyd oppresse the mynde is dryuen awaye: that the wyl which before was

deprauate and captiue, myght be made right and free.

Wherfore, lyke as the mynde apprehendeth no vertue, onlesse it receyue a beame of the true lyght: Euen so grace doth con∣ferre and geue nothinge to him whom she calleth, excepte she o∣pen in him the eyes of his will. The which in many men (as I haue afore disputed) beynge in the beginninge of it, moste ar∣dent and feruent, is enryched with spedye aud great increa∣singes. But in other some, pro∣fittinge more slowly, and by li∣tle and lytle, is scarce aduaun∣ced vnto those increasynges whiche haue conuenient firmi∣tie or strength to perseuer. For the Lorde sayeth:* 1.63 No man com∣meth to me, excepte the father whiche sent me do drawe hym.

Bnt that is spoken because we shoulde knowe, that that faith, without the whiche no manne commeth vnto Chryste, is the gift of the father, accordinge to that whiche was sayde to the Apostle.* 1.64 Blessed art thou Sy∣mon Bariona, for fleshe and bloud hath not reuealed thys vnto thee, but my father which is in heauen, whiche wrought in the hartes of them that were to be drawen, that they myght beleue, and brought it to passe that they myght wyl. For there could be nothyng howe or why they shoulde be drawen, yf they were not folowers in faith and in wyll: for they whiche beleue not, are not drawen at all, ney∣ther☜ do they come: neyther doe such as dissent, approch or draw nere, but they goe backwarde

and depart away.

Therefore they whiche come, are led by loue: for they beynge loued fyrst, haue loued agayne: they haue bene sought, & haue sought: and they haue wylled that which GOD willed them to wyll: whiche so geueth that wyll of obedience vnto them, that he taketh not awaye from them that perseuer, that muta∣bilitie whiche maye nyll. For o∣therwyse, no faythfull manne should at any tyme haue depar∣ted from the fayth. Concupi∣scence & vncleane desyre should ouercome no manne, heuinesse shuld hurt no man, anger shuld ouercome no man: No mannes charitie shoulde waxe colde, no mans pacience shoulde be bro∣ken, and no man shoulde neg∣lecte grace beynge geuen vnto

him. But nowe, because these thynges may come to passe, and because there is an easie and a steepe discendynge downe into the consent of suche temptaci∣ons: That sayinge of the Lorde ought alwaye to sounde in the eares of the faythfull, wherein it is sayd to the Apostles, watch and pray, least ye fal into temp∣tacion.* 1.65 Where if he had warned the Disciples to watche onely, and not also to praye, he should haue seemed to haue exhorted the onelye power of free wyll. But when he added: And pray, he sufficientlye taught them that it shoulde bee geuen them from aboue, that the storme of temptacion shoulde not ouer∣come them whyle they wat∣ched.

And the lyke is it that he sayth:* 1.66 Simon Simon, beholde Sa∣than hath desyred to sift you as it were wheate, but I haue prayed for thee that thy fayth fayle not, and thou at length when thou art conuerted, strēg∣then thy brethen. And pray lest ye fal into temptacion. Yf then the fayth of so great an Apostle should haue failed, except Christ had prayed for him: doubtlesse then was ther mutabilitie and chaungeablenes in him, which in temptacion myght wauer. And he was not nowe made so stronge in vertue of perseue∣raunce, that he shoulde bee sub∣iect to no perill at all: for after these things, so great a pertur∣bation smote him, that beynge in the house of Caiphas, he was so afrayde at the question of a

wenche, that (hys constancye quite fayled) he was brought to the poynt, that he thrise denyed Chryst, with whom he had pro∣mysed to dye. Then he whiche beheld the troubled heart of the Apostle, not with humaine, but with deuyne eyes, and stirred hym by a myghtye looke vnto aboundaunte teares of repen∣taunce, was able, and coulde haue geuen vnto hys chiefe dis∣ciple, that stedfastnes of minde. That lyke as nothynge feared the lord him selfe from his pur∣pose to perfourme hys passion: So should not any feare at that tyme, haue ouercommed blessed Peter. But thys stabilitie was onely proper vnto him, whiche onely truly and mightely sayd: I haue power to put away my lyfe, and I haue power to take

it agayne.* 1.67 But in other men, so longe as the fleshe lusteth con∣trary to the spirite, and the spi∣rite contrary to the fleshe, and so longe as the spirite is wil∣linge, but the fleshe weake, the immutable feare of mynde can not bee founde, for perfect and secure felicitie is not hadde in this life, but in the life to come. And in the vncertaintie of thys present conflicte and battayle,* 1.68 neyther is victory it self in safe∣gard frō pryde lying in wayte, nor without daunger of muta∣bilitie. And though Goddes de∣uine protection and fauoure do geue vnto innumerable hys sainctes power to perseuer and continue to the ende, yet taketh he from none of them, that that repugneth against themselues, whiche also is of them selues:

that in all theyr studies and en∣deuoures, euermore wyll and nyll do stryue amonge them∣selues. The whiche fyght and battaile, the saide blessed Peter suffred euen in the ende of all hys victories: for the lorde him∣selfe protested the same, when he sayd. Verely verely I say vn∣to thee, when thou wast yonge, thou girdedst thy selfe and wal∣kedst whyther thou wouldest: But when thou art olde,* 1.69 thou shalt stretch forth thine hands, and another shal girde thee, and leade thee whyther thou woul∣dest not. And thys he spake to declare, by what death he shuld glorifie GOD. Then who can doubt, yea who can but knowe, that thys moste stronge rocke which toke part both of vertue & name of that principal rocke,

to haue had alwaye the desyre, that constancie might be geuen hym to dye for Chrystes sake? Notwithstandyng the oblucta∣cion and strugling of feare was so vnable to bee auoyded, that the man most gredie of marter∣dome, was tolde aforehande, that he should obtayne the vyc∣torie of passion and suffringe of death, howebeit not without the temptacion of feare. Ther∣fore not without good cause, not onely the Sainctes whiche are but beginners, but also thei which are growen vp vnto the moste perfection do vniformely beseche the Lorde and saye.

Leade vs not into temptacion, but delyuer vs from euyll. For vnto all them that abyde in faith and in loue,* 1.70 it is geuen of him that they be not ouercome

in temptacion, that he whiche doth glory, shoulde glory in the Lorde.* 1.71 And yet doth he ascribe that same glorye vnto them whom he geueth it vnto: that though thei stande thorowe the helpe of God, yet forasmuch as it laye in theyr owne power to fall, it should be theyr own me∣rite that they dyd stande. Ther∣fore like as thei which haue be∣leued, are holpen y^t they myght abyde in the fayth:* 1.72 So they whiche not yet beleued, are hol∣pen that they myght beleue.

And lyke as the one sorte haue in their own power to go back, so the other sort haue in theyr own power that thei come not. And it is made manyfeste, that by dyuers and innumerable meanes God wylleth al men to bee saued, and to come to the

knowledge of the trueth: But they whiche come, are guyded and dyrected by the helpe of god: and they whiche come not, do stryue the contrarye in theyr own stubburnes. And although that manye men louynge their owne darknesse, do not receyue the brightnes of the truth, and many which were once lyghte∣ned, do fall agayne into darke∣nes: yet doth the worde of God abyde for euer, and nothing fal∣leth awaye from the trueth of his promyse. The foreknowen and promised fulnes of the gen∣tiles doth dayly enter in: and in the seede of Abraham, all nations, all tribes, and all tongues are blessed: for that which the father hath geuen to the sonne, the sonne loseth not: neyther is anye manne able to

take oute of hys hande, that whiche he hath receyued. The foundation of GOD standeth stedfast and sure, and the buyl∣dynge of the Temple that shall endure for euer, wauereth not. The truth and mercy of GOD beynge stretched foorth vppon all men, of whom that (whiche is both denyed to no man, and also is due to no manne) is per∣fectly perfourmed and brought to passe in them whom he hath promysed. For he worketh all in all: but out of doubt it is all iuste thynges and good thyn∣ges. For all the wayes of the Lord are very mercy and fayth∣fulnesse.

Who lyke as he knewe before al worldes,* 1.73 howe great a multi∣tude of mē of the whole world,

eyther vsing his cōmon gyftes, or being holpen with his speci∣all aydes (but yet declining frō the way of trueth & lyfe) should enter into the brode way of er∣rour and death: Euen so had he alway in his foreknowledge howe great a nomber of godlye men, through the helpe of grace and the seruice of obedience, shoulde parteyne vnto euerla∣styng blysse: that none fallyng awaye from the fulnesse of the nombre of promesse (who ney∣ther shoulde fayle of aduaunce∣ment, nor be destitute of helpe) he myght glorifie them before all men, whom he hath chosen out of all men. For the many∣folde and vnspekable goodnesse of GOD hath in such sorte al∣wayes holpen and yet doeth helpe the generall multitude of

men, (as we haue sufficientlye proued) that none of them whi∣che perishe haue ani excuse that the lyghte of the trueth hath bene denyed hym, neyther hath any man libertie to glori in his owne ryghteousnes, forasmuch as theyr owne wickednes way∣eth downe the one parte vnto paine: and the grace of god con∣ducteth and bryngeth the other part vnto glory.

¶The .x. Chapiter.

THerfore, that which we haue declared in the begynnynge of this seconde booke, the same do we now commende agayne vnto youre remembraunces, that when we disputed of the depth & height

of grace, we stayed vppon three moste wholsome and true diffi∣nicions. [ 1] Whereof the one pro∣fesseth, that it commeth of the eternall and proper wyl of god, that he wylleth all men to bee saued, and to come to the know∣ledge of the trueth.

[ 2] The other also teacheth that euery man which is saued, and whiche commeth to the know∣ledge of the trueth is, holpen and gouerned by the helpe of god: and that he is therby kept, that he myghte abyde in fayth whiche worketh by loue.

[ 3] And the thirde doth tempe∣rately and soberly protest, that all the reason of the wil of God cannot bee comprehended, and that there bee manye causes of gods workes hydde from mans vnderstandynge: as when in

times, in nations, in families, in Infantes, in them which are not yet borne, & in them which are vnbegotten, certayne thyn∣ges are knowen to bee diuersly or notablye done, whiche we doubte not but that they are of those thynges whiche the iuste & mercyful Lord wyld not that they shoulde be knowen in this transitorie worlde. The whiche thinge we must thynke to be so disposed and ordered for our pro¦fite: that forasmuche as we are saued, to whom god hath prepa∣red y^t which y^e eye hath not sene, the eare hath not heard neither hath entred into y^e hart of man, like as we beleue constātly that we shall see the thynges whiche we yet see not, so shoulde we pacientlye, looke to vnder∣stande the thinges which we do

not yet vnderstande. Therefore if craftie malice would cease, yf wanton presumption would be still, these thinges beynge (as I trowe) rightli handled: there re∣maineth no more cause of strife, neyther nede we to be occupyed in endelesse questions. For I haue trauayled so farre foorth as the Lorde hath helped me, that it might bee proued, howe that not onelye in the latter times, but also in al times past, the grace of God hath bene pre∣sent with all men, by lyke pro∣uydence and generall goodnes: but by manyfolde and sundrye workinge, and also by dyuers measures, for eyther priuily or els manyfestly, he is (as the A∣postle sayth) the Sauiour of all men, but especially of the faith∣full. The which sentence beyng

of moste fine briefnes, and most valeaunt strength, yf it be con∣sidered with a quiet and calme aspect, doth cease all thys con∣trouersie that we speake of. For in that he sayth, whiche is the Sauiour of al men, he hath as∣sured vs that the goodnesse of God is generall vpon all men: But in that he addeth especyal∣lye of the faythfull, he sheweth that there is a part of mankind whiche by the meryte of fayth enspyred by god, is promoted by special benefites, vnto the most high, excellent, and eternall sal∣uation. The which thing doubt¦lesse is done by no vnequitie of the moste iuste and most mercy∣full GOD, whose iudgment in these dyspensacions and orde∣ringes, is not to be iudged with arrogancie, but is to be praised

with tremblyng: forasmuch as euen among those faithful peo∣ple (as is abouesayde) not one and the same thinges, nor lyke thynges are geuen to them all, and before any part of mennes merites, there is a moste vnlike measure of Gods giftes.

For if we dare not complaine of the iudgemente of oure car∣nall parentes, when they doe loue some of theyr Chyldren more tenderly then the other, e∣uen afore any trial of their ma∣ners, and before any seruyce of godlines: And the affection and disposicion of maysters is free and at libertie towarde theyr seruaunts: neyther is any man iustly reprehended whiche hath chosen to hymselfe oute of hys famyly and housholde seruaun∣tes, beinge all in one condicion

and state, some certayne ser∣uauntes whom he would more louingly preferre and set forth, and whom he would more libe∣ralli instruct: Shal we then ca∣uyll and complayne of the most louynge equitie of the hyghest father and true Lorde, because that in hys greate house also, thynges are made variable by innumerable differences? And when no man hath anye good thynge that is not of his gyfte: yet al men shine not in like ver∣tues, or are enriched with lyke gyftes of the holy ghoste. And we may not apply this diuersi∣tie of degrees vnto the causes of merites, forasmuche as the principall cause of all good me∣rite, is grace: Of whose ryches is receyued whatsoeuer thynge is founde allowable in al men.

Therefore lyke as it is vngodly to conceyue in the heart, anye griefe of those thynges, whiche the holy ghoste manye sundrye wayes worketh in the Church: So also we must not murmure at al at that prouidence that is ouer the vnfaythfull.

For the iudge is both iust and good, neyther is he of an vn∣righteous wyll, nor yet of an vncertayne discrecion, that we shoulde thynke, whosoeuer pe∣risheth, ought not to perishe vn∣der the great mercy and iustyce of the almightie God. There is no part of the worlde without the Gospel of Christ, and albeit the generall callinge cease not, yet is that speciall callyng also become common to all menne. For of euery nation, of euerye condicion and state of men are

daylye adopted thousandes of olde men, thousandes of yonge men, thousandes of Chyldren: And also those instrumentes and tyrauntes by whom the worlde is tormoiled, do serue to the effectes of y^e Christian grace. For feare of present peryll hath drawen many a one to the wa∣ter of regeneration, who in the calme of peace did deferre to re∣ceyue the Sacrament of Bap∣tisme: and dreadfull feare hath sodainly constrayned that, whi∣che quiet exhortation could not in longe time beate into weake and luke warme mynds. Some Children of the Church, beyng taken of theyr enemyes, haue wonne theyr maysters vnto the Gospel of Christ, and they were aboue them in magisterie and dignitie of fayth, whom they

serued by course and condition of warre. And some barbarous men whyle they ayded the Ro∣maynes, haue learned in oure countreys, that whiche they coulde not know in their owne countreys, and haue retourned home to theyr owne abidinges with the doctrine of the Chry∣sten religion. So then, nothing is able to resist the diuine grace, that the thynge that he hath wylled, shoulde not be fulfilled, when very discordes draw men to vnitie, and plagues are tour∣ned into remedyes, that the Churche might thereof receyue increasinge,* 1.74 whereof it was af∣frayde of ieopardie.

Therfore let vs looke vnto al the issues and ends of humaine thinges, and we shal fynde that no times, no busines, no begin∣ninges

nor endes of generati∣ons wanted the eternall & vn∣sercheable iudgementes of god. All repugnauncie of variable∣nesse, al causes of vnlykely suc∣cesses, which we are not able to searche and discerne, were in that eternall knowledge, both knowen and deuided at once: and nothyng was there vnor∣deyned or vndisposed, yea euen of the qualities of the actions which yet haue no beyng. For in God there is no chaunsyng motion or newe wyll, no tem∣porall counsell or mutable de∣uyce, neyther is his thoughte chaunged with the inequalitie of mutable thynges, but he comprehended at once and to∣gether in an euerlastynge and stable syghte or beholdynge, all tymes and temporall thinges.

And he geueth all vnto al thin∣ges, who hath alreadi made the thynges that shalbe hereafter. And thys is it that the Apostle Paule wrytteth to the Ephesi. Blessed be god and the father of our Lorde Iesus Chryst,* 1.75 which hath blessed vs with all maner of spirituall blessynges in hea∣uenly thinges by Chryst, accor∣ding as he had chosen vs in him before the begynnynge of the worlde, that we shoulde be holy and immaculate in his sight in loue, whiche hath predestinate vs vnto the adoption of sonnes by Iesus Chryst our Lorde, ac∣cordynge to the purpose of hys owne wyll, vnto the prayse of the glory of hys grace. &c. The which he knitteth together vn∣der the predication of the same sence, teachinge that the gyfte

and workynge of grace, hath e∣uermore remained and abidden in the euerlastinge counsaile of God, and that all the Children of adoption were elected, not onely in that time wherin they were called nowe being, but al∣so before the worlde was made. In the whiche election, what man so euer was not forekno∣wē in Christ, shal by no meanes bee associated or ioyned vnto him. For al the men which shal come into the kingdome of god, by the calling of any time, were sealed into the same adoption that went before all worldes.

And lyke as no vnbeleuer is numbred in thys sorte: euen so no godlye man is deuyded from this sort. For the forknowledge of God which cannot be decea∣ued, loseth nothinge of the ful∣nes

of the membres of Christes body: & the foreknowen nom∣ber and preelected in Christ be∣fore all worldes, can not be mi∣nished by anye hyndraunce or daunger.* 1.76 Lyke as the Apostle wrytyng to Timotheus, sayth: Labour thou in the Gospel ac∣cordyng to the power that God hath geuen thee, whiche hath delyuered vs, & called vs with an holy calling: not accordyng to our workes, but accordyng to his owne purpose and grace, the which grace was geuen vs in Christ Iesu before al worlds

Agaynste this mooste bryght light of inuincible verite, some men are wont vndiscretely to speake, saying that it is super∣fluous and but loste labour to go about to get the merites of good workes: that it is in vain

also to cōtinue in prayer, wher∣by we hope that God is intrea∣ted, yf election do depende vpon the vnchaungeable purpose of the grace of Christe, nor yf no∣thyng can go forwarde or pro∣ceade otherwyse then is alredy disposed by the wil of him that is almyghtye. But those men which thinke that they do wit∣tyly make this obiectiō, do not vnderstande nor consider that the knowlege of God which cō∣prehendeth both thynges that are paste, thinges that are pre∣sent, & things that are to come, is not bound to any tyme. And that those things which are yet to be done are aswel presente in his sight, as the things whiche are at this presēt time a doing, or which haue bē done in tyme paste. The which thing foras∣muche

as it is moste true, that power nedeth no leasure to see and discerne, whiche beholdeth at once & together in an euer∣lastynge and moste true syght, both thinges created, and thin∣ges to bee created, thynges be∣gon, and thynges to bee begon, thynges whiche are done, and thinges which hereafter shalbe done: and whatsoeuer in the ge∣neralitie of thynges is paste by tymes afore determined, and is declared bi manifolde varieties and diuersities: all that same doth it comprehend euen nowe, in the same order, whiche the ende of thys world shal receiue, in that moste hygh and perfect iudgment. And this euerlasting and euermore quiet knowledge doth not constrayne vs to sinne by anye necessitie: neyther doth

anye wyckednesse come of the thinge wherof commeth right∣ousnes. For forasmuch as God being good, hath made al thyn∣ges good, and ther is none euyl at all in nature. Wylfull trans∣gression spronge of free wylles, (the whiche willes to bee made free, was also good), and muta∣ble nature, whose safegarde de∣pendeth vppon the immutable essence, deuided it selfe from the highest goodnes, when it per∣uerslye delyted in hys owne, which ruine nowe, the grace of GOD doth heale: and for thys cause came Iesus Chryste into thys world,* 1.77 euen that he might destroy the workes of the deuil, whiche doubtlesse are in suche wyse destroyed, that in the de∣struction of them, those menne which are succoured do also la∣boure, for that is also geuen

them of him that saueth them. Therefore the blessed Apostle sayeth. And not that onely, but also we reioyce in tribulatiōs, knowing that tribulation wor¦keth pacience, & pacience bryn∣geth profe or tryall, tryall en∣gendreth hope, and hope is not made ashamed:* 1.78 for the loue of God is shed abrode in our hear∣tes, by the holy ghost whiche is geuen vnto vs. And the same Apostle also vnto the Ephesi. sayeth.* 1.79 Ye are saued by grace (sayeth he) through fayth, and that is not of your selues, for it is the gift of God and commeth not of woorkes, least any man should glory or boaste. For we are his workemāship created in Christ Iesu vnto good workes, whiche god hath prepared, that we should walke in them.

GOD therfore geueth vnto

them whom he hath chosen without merites, whereof they may be garnished with merits. And it is vaynely spoken, that the elect nede not to worke, as it is also, to saye that they doe worke to thintent they may be elected.

For the giftes of vertues can∣not bee ydle, for as the veritie saith:* 1.80 to euery mā which hath, shalbe geuen, but to hym that hath not, shall that he hath al∣readi be taken away from him.

Therefore chastitie is not ge∣uen, to thende we shoulde not fyght agaynste concupiscence, neyther is wisdome and vnder∣standinge geuen to any man, to the entent that hys meditation should not be in the lawe of the lorde both day and night. What doth the gift of loue, if the care∣fulnes of beneuolence or well

willing, be not vigilant? what fruite hath pacience, if strength of minde haue nothinge to suf∣fer? Or howe shall a manne bee knowen to liue godly in Christ, when he suffreth no persecuti∣on? Or that peace whiche is of God and with god: Is it wel in quiet if it agree with y^e world? Or can the loue of god be obtei∣ned without enemitie of the de∣uill? The grace of God maketh no mā at al vnable to be temp∣ted: Neyther is the battayle of the Christians fortified on the right syde and on the left with the helpe of heauenly armour, to the entent we shoulde fyght with no enemie, whē it is more laudable and better, to bee able not to be ouercome in battayl, then sluggishly not to be able to be proued or assaulted.

And to bee briefe, and to lette

other things passe. I wyl proue playnly by one testimonie, that the diligence of praier is not re∣solued by the purpose of Gods election. For in the booke of Thobie, Raphaell the Aungell saith to Thobies sōne. Remem∣ber the commaundement of thy father,* 1.81 for he tolde thee that thou oughtest to take a wyfe of thy fathers kyndred. And nowe heare me my brother, passe not vpon the deuill, but desyre her, and knowe thou that she shalbe geuē vnto thee euen this same nyght to be thy wife. And whē thou shalt come into the cham∣ber, take of y^e lyuer of the fisshe, and lay it on the coales, and the sauour of it wil come forth, and the deuill shall smell it and wil flee away, and neuer will come nygh her after. And when thou shalt begin to be desirous of her

company, arise both of you first and besech ye the lord of heauē, that he wyll graunt you mercy & health: And be ye not afraide, for she was appointed vnto the before the world was made, and thou shalt heale her.

Therefore though that the thinge which god hath appoin∣ted can by no meanes but come to passe, yet is the desyre and di∣ligence of prayer not taken a∣waye, nor the deuotion of free wyll released through the pur∣pose of election, forasmuche as the effect of gods wyl that must be fulfilled, is in such wyse pre∣ordeined, that by the busines of woorkes, by the instaunce and intercession of prayers, and by the exercyse of vertues, there myght bee increase of merites. And they that haue done good woorkes, shalbe crowned, not

onely accordyng to the purpose of GOD, but also according to theyr merites & desertes. For, for thys cause is the foreap∣pointment of this election hyd in the vttermost and farthest se∣crete, from mans knowledge, and a manne can pronounce of none before hys ende that he shal come into the glori of them which are elected, euen to thin∣tente that a profitable feare myght preserue and kepe perse∣ueringe humilitie, and that he whiche standeth myght take hede that he fal not.* 1.82 And if per∣aduenture a man beyng ouer∣come by some temptation, doe fal, let him not be swalowed vp with heauines, neyther let him dispayre of hys mercye whiche raiseth vp thē that fal, & lifteth vp those that are downe.* 1.83 For as long as we liue in this body, no

mans amendement ought to be forslowed,* 1.84 nor no mans recoue∣ring ought to be dispaired of. And therfore let the holi church pray, & geue thankes for them that haue beleued, let it desyre for them a profitinge perseue∣raūce, & for them which are out of the faith, let it pray that thei may beleue: let it not therefore leaue of frō prayer, because she is not heard for some men, for God whiche willeth all men to come to the knowledge of the trueth, can not withoute all iustice refuse any man.

Notes

• * 1.1

  Math. 28.
• * 1.2

  Mark. 16.
• * 1.3

  Math. 10.
• * 1.4

  Titus. 2.
• * 1.5

  1. Iohn. 2.
• * 1.6

  Mark 16.
• * 1.7

  Math. 10.
• * 1.8

  Act. 16.
• * 1.9

  Psalm. 76.
• * 1.10

  Act. 17.
• * 1.11

  psalm. 32.
• * 1.12

  Act. 14.
• * 1.13

  1. Cor. 3.
• * 1.14

  1. Corin. 12
• * 1.15

  That is to sai to eue∣ry man to vvhom they are geuen.
• * 1.16

  He mea∣neth, to eueri man to vvhom it is geuē, as is sayde a little be∣fore. Math. 25.
• * 1.17

  ••ath. 5.
• * 1.18

  Genes. 6.
• * 1.19

  Rom. 8.
• * 1.20

  Eccle. 13.
• * 1.21

  Ierem. 1.
• * 1.22

  Luc. 1.
• * 1.23

  Mark. 9.
• * 1.24

  Luke. 17.
• * 1.25

  Gods or∣dinaunce extendeth not to the fall of men.
• * 1.26

  Cayne.
• * 1.27

  Gene. 4.
• * 1.28

  He mea∣neth that Cayne de∣uided the vvorste of his fruites to GOD, vvhereas he should haue geuē the best.
• * 1.29

  philip. 2.
• * 1.30

  Iohn. 8.
• * 1.31

  Iesus Christ.
• * 1.32

  That is the virgin Mary.
• * 1.33

  Gene. 12.
• * 1.34

  1. Iohn. 5.
• * 1.35

  Colloss. 1.
• * 1.36

  Timo 5.
• * 1.37

  Note.
• * 1.38

  Rom. 5.
• * 1.39

  Rom. 8.
• * 1.40

  Tvvoo vvorldes, one vvher of Christe saieth, so hath God loued the vvorlde. &c. The other vvhereof he saith, I pray not for the vvoorlde. &c.
• * 1.41

  Rom. 5.
• * 1.42

  1. Cor. 5.
• * 1.43

  1. Timo. 1.
• * 1.44

  Actes. 2.
• * 1.45

  Colloss. 1.
• * 1.46

  Deute. 32.
• * 1.47

  psalm. 85.
• * 1.48

  Psalm. 71.
• * 1.49

  Esay. 2.
• * 1.50

  Osce. 1.
• * 1.51

  Osee. 2.
• * 1.52

  Acte. 11.
• * 1.53

  Actes. 15.
• * 1.54

  Amos. 9.
• * 1.55

  If chvldrē vver born vvithout sinne, thē could thei not dye, but vvere after a cer¦teine ma∣ner im∣mortall.
• * 1.56

  Iob. 14.
• * 1.57

  Not to the adop∣tiō of the especiall grace.
• * 1.58

  He spea∣keth of those that come to baptisme before their pa∣rentes be baptized.
• * 1.59

  They ac∣knovve∣lege none adopti∣on, that confesse no guylt to con∣straine them.
• * 1.60

  Pelagius.
• * 1.61

  Goddes grace vvorketh not vio∣lence, but amendeth the vvyll of man, vvherby man be∣commeth vvyllyng.
• * 1.62

  Eccle. 25.
• * 1.63

  Iohn. 6.
• * 1.64

  Math. 16.
• * 1.65

  Math. 26.
• * 1.66

  Luke. 22.
• * 1.67

  Iohn. 10.
• * 1.68

  If any mā gette any victorie, then is pride the daunger.
• * 1.69

  Iohn. 21.
• * 1.70

  Math. 6.
• * 1.71

  1. Cor. 1.
• * 1.72

  All our povver, vvithout grace, is eyther to, go backe∣vvarde, or els not to come at al
• * 1.73

  Psalm. 24.
• * 1.74

  He mea∣neth of persecutiō
• * 1.75

  Ephes. 1.
• * 1.76

  2. Tim. 6
• * 1.77

  1. I〈…〉〈…〉
• * 1.78

  Rom. 5.
• * 1.79

  Ephes. 2.
• * 1.80

  Math. 25.
• * 1.81

  Tobie. 6.
• * 1.82

  1. Cor. 10.
• * 1.83

  Psal. 144.
• * 1.84

  Note.