Or howe all Israell shalbe saued when theyr obsecation and blindnesse is taken a way of whom an innumerable multitude are fallen awaye in theyr infidelitie and haue not come to the tyme wherein they are promysed to be saued Or howe the fulnesse of those nations whiche were not called before are sayde to enter in nowe when of euerye age condiciō of men so many thousandes of all nations vnder heauen do dye without beynge iustified in Chryste But the godly and wise teacher had leuer suspende the causes of these secretes and iudgmentes vnto the profoūditie and depth of the ryches of Goddes wysedome and knowledge then with rashe inquisition to dyscusse the misterie of the moste iuste veritie and moste mercyfull goodnesse whiche is taken awaye from the knowledge of man omittinge none of those thynges which it behoueth mē to knowe and medlynge not at all with those thynges whiche are not laweful to be knowen For there are manye thynges in the dispensatiō and ordering of Gods workes whose effectes only are shewed but the causes lye hydde that when it doeth appeare what is done yet it appeareth not why it is done that where as the worke is sene of all men yet the reason why it was done is shutte vp in secrete to thende that in all one and the selfe same thyng both presumption in thynges vnsercheable might be holden vnder also that faished of manifeste thinges might be confuted For though I knowe not why one man was created a Greeke another a Barbarian this man borne in richesse and he in pouertie one man the valiaunt beautie of a personable stature doth sette foorth another the croked deformitie of feble membres doth disfigure this man begotten of Christen parentes was norished in the cradell of veritie another beynge the broode of heretickes drynketh the poyson of errour with the milke of his mother And to be briefe although I can not discusse a thousand other differences in the habite of bodies in the qualities of myndes the condicion of times the maners of countryes yet foloweth it not therof that I am ignorant that God is the maker and the disposer of all these thinges who verely hath on suche wyse created the bodies and spirites of all men that besides the voluntarye or wylfull diuersitie that foloweth the studie of euery man he variated them in most vnlyke number in the beginning of their creation The manye opinions of vayne bablers would trouble vs and drawe vs diuers wayes which out of thynges vnable to bee knowen haue presumed to goe into inconueniences and haue ascribed these original inequalities and differences vnto fate or destinies when in dede there are none at all and vnto planettes or starres onlesse we dyd holde in moste sure knowledge that God the creatour hath formed of the natural Elementes euery vessel as he wyl and hath ordered one nature of soules and one nature of bodyes by measures after hys owne pleasure whiche workes of GOD might also be knowen to mans vnderstandynge yf they ought to be knowen and it myght be shewed why euery thynge was so made but that it is sufficient to knowe that they were so made The Lord saith vnto Moses who hath geuen man a mouth who hath made the dombe and the deafe the seynge and the blynde haue not I the Lorde God And by the Prophete Esay he saith Haue not I made the fruitefull the barreyne saith the Lord It is red in the boke Ecclesiasticus good and euyll lyfe aud death pouertie and richesse are of God Also Iob saith The dwellyng houses of robbers and brybers are full of plentifull store yet dare they boldly prouoke GOD whereas he hath geuen all thynges into theyr handes And the same Iob disputing of the increase and decrease of humaine and worldly thinges and referrynge all chaunges to the iudgmentes of God sayth With hym is there wysedome and strength he hath counsaile and vnderstanding If he pluck downe there is no man can builde vp if he close vp a man there is no man can open hym yf he withholde the waters all shalbe dried vp if he send them foorth they shall ouerflowe the earth with hym is power and wisdome he knoweth both the deceiuer and hym that is deceiued he bringeth counsellers to a foolyshe ende and Iudges into dasednesse he looseth the girdle of Kynges and gyrdeth theyr loynes with a rope he maketh Priestes without honour and ouerthroweth the rulers he changeth the lippes of the true speakers taketh awaye the learnynge of the Elders powrynge foorth dispite vpon Princes and relieuynge them that were oppressed who openeth the thynges that are buryed in darknes bryngeth to lyght the shadowe of death which multiplieth the naciōs and destroyeth them and maketh them that are destroyed sounde agayne whiche chaungeth the heartes of the Princes of the earth beguyleth them that they maye goe they wote not whyther They grope as in darknesse and not in the light and he wyll make them to goe out of the waye lyke dronken men And agayne the same Iob shewyng that the wyll of God can not be frustrate saith For he is alone saith he and no man can turne his thought and loke whatsoeuer his soule wylleth the same shalbe done Part of mankynd is deliuered and part of them doth peryshe if we shoulde ascribe that vnto the merites of mens wylles as though it shoulde seme that grace hadde refused naughtie men and chosen good men then shal the causes of innumerable people resist and be agaynst vs vnto whom by the space of so many yeres the preachynge of the heauenly doctrine hath not shone Neither maye we saye that their posterities were better of whom it is written The people of the nacions whiche sate in darknes haue sene great light vnto them that sate in darknes and shadowe of death light is sprong vp And they to whom the Apostle Peter saith Ye are an electe generation a kyngly priesthod an holy nacion a purchased people that ye myght shewe foorth the power of him that hath called you frō darkenesse into his so marueylous a lyght who in time past were not a people but nowe are the people of god on whom sometime he had no mercy but nowe hath mercy Wherefore that is not geuen for the merites of the yonger whiche the elders did not deserue For the vngodlynes was all alike that accused the children aswell as y e fathers and all one the lyke blindnesse of ignoraunce drowned and ouerwhelmed both the one and the other in lyke error But what knowlege can cōprehend or what wisdome cā finde out why God had mercy on the one sort had not mercy on the other The reason of this difference lieth hyd is secrete but not the difference it selfe We vnderstande not his iudgement herein but we se his workyng And why then do we falsely accuse his secret iudgement that owe thanckes to his manifeste mercy Let vs praise
planteth any thing neither he that watreth but God that geueth the encrease He that planteth and he that watreth are one neither of them better then other yet shall euery man receiue his rewarde 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 euery 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 office as the Apostle saith But nowe hath God disposed and ordered the membres and euery one of them at this owne pleasure And wherof these sayde membres become apte wence they become profitable and whence they become so beautiful the same doctour declareth saying Therefore I do you to vnderstande that no man speakinge in the spirite of God defieth Iesus and no man canne call Iesus the Lord but by the holy ghost And there be diuersities 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 geuen 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 spirite to another power to do miracles To another prophecie To another iudgement or trial of spirites To another diuers tongues To another the interpretacion 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 vertue 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 liberalitie For yf thys distribution shoulde come from hym according to the merites of any workes that went before the Apostle woulde neuer haue knitte vp the cataloge and rehearsall of those giftes with such a conclusion as to say Al these thinges 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 deuotion to the planters waterers saying Euery mā shall receiue hys owne rewarde according 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 labour 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 euangelicall trueth whereas by a certayne comparison it is sayde that a certayne man goinge into 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 according to theyr proper and naturall possibilitie and not according 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 capacious 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 curable 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 Talentes was geuen vnto accordynge to the measure of the capacitie that the distributour of the substaūce foresaw in them they did not receiue the reward of merite but the matter or substaunce 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 talent that he hadde receyued for worthye was he to lose his vnprofitable fayth that had not exercised charitie Wherfore in the wordes folowing 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 nations beinge fyrst gathered together 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 neglectinge 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 encreased it For although that all good giftes are of god yet some of them are geuen of God vnasked to the intente y t by those whiche are receiued those may be sought which are not yet geuen 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 geueth the encrease But nowe a ground beyng lyuely and fruitfull through the raine of grace hath that that is looked for of it accordyng to that that it receiued to be increased ¶ The .iii. Chapiter THese thynges as I suppose and as far as the Lorde hath geuē me knowlege beyng rightly handled let vs retourne vnto that from whence oure disputacion made digression that is to say to the consideration of the differences wherby the workes and gyftes of gods grace are variated 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 iudgement that in the moste secrete wyll of hys eternall counsayle he wold not that the measures of his giftes should be
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 profite that forasmuche as we are saued to whom god hath prepared 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 vnderstande 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 remaineth 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 present with all men by lyke prouydence and generall goodnes but by manyfolde and sundrye workinge and also by dyuers measures for eyther priuily or els manyfestly he is as the Apostle sayth the Sauiour of all men but especially of the faithfull The which sentence beyng of moste fine briefnes and most valeaunt strength yf it be considered with a quiet and calme aspect doth cease all thys controuersie that we speake of For in that he sayth whiche is the Sauiour of al men he hath assured vs that the goodnesse of God is generall vpon all men But in that he addeth especyallye 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 saluation The which thing doubtlesse is done by no vnequitie of the moste iuste and most mercyfull GOD whose iudgment in these dyspensacions and orderinges is not to be iudged with arrogancie but is to be praised with tremblyng forasmuch as euen among those faithful people 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 carnall parentes when they doe loue some of theyr Chyldren more tenderly then the other euen afore any trial of their maners 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 seruauntes beinge all in one condicion and state some certayne seruauntes whom he would more louingly preferre and set forth and whom he would more liberalli instruct Shal we then cauyll 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 vertues or are enriched with lyke gyftes of the holy ghoste And we may not apply this diuersitie of degrees vnto the causes of merites forasmuche as the principall cause of all good merite 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 vnrighteous wyll nor yet of an vncertayne discrecion that we shoulde thynke whosoeuer perisheth ought not to perishe vnder 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 water of regeneration who in the calme of peace did deferre to receyue the Sacrament of Baptisme and dreadfull feare hath sodainly constrayned that whiche 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 Romaynes 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 Chrysten 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 tourned into remedyes that the Churche might thereof receyue increasinge whereof it was affrayde 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 beginninges nor endes of generations wanted the eternall vnsercheable iudgementes of god All repugnauncie of variablenesse al causes of vnlykely successes which we are not able to searche and discerne were in that eternall knowledge both knowen and deuided at once and nothyng was there vnordeyned 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 temporall counsell or mutable deuyce neyther is his thoughte chaunged with the inequalitie of mutable thynges but he comprehended at once and together in an euerlastynge and stable syghte or beholdynge all tymes and temporall thinges And he geueth all vnto al thinges 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 which hath blessed vs with all maner of spirituall blessynges in heauenly thinges by Chryst according 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 accordynge to the purpose of hys owne wyll vnto the prayse of the glory of hys grace c. The which he knitteth together vnder the predication of the same sence teachinge that the gyfte and workynge of grace hath euermore 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 also before the worlde was made In the whiche election what man so euer was not foreknowē 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 deceaued loseth nothinge of the fulnes of the membres of Christes body the foreknowen nomber and preelected in Christ before all worldes can not be minished by anye hyndraunce or daunger Lyke as the Apostle wrytyng to Timotheus sayth Labour thou in the Gospel accordyng 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 superfluous and but loste labour to go about to get the merites of good workes that it is in vain also to cōtinue in prayer wherby we hope that God is intreated yf election do depende vpon the vnchaungeable purpose of the grace of Christe nor yf nothyng can go forwarde or proceade otherwyse then is alredy disposed by the wil of him that is almyghtye But those men which thinke that they do wittyly make this obiectiō do not vnderstande nor consider that the knowlege of God which cōprehendeth both thynges that are paste thinges that are present 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 forasmuche as it is moste true that power nedeth no leasure to see and discerne whiche beholdeth at once together in an euerlastynge and moste true syght both thinges created and thinges to bee created thynges begon and thynges to bee begon thynges whiche are done and thinges which hereafter shalbe done and whatsoeuer in the generalitie 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 rightousnes For forasmuch as God being good hath made al thynges good and ther is none euyl at all in nature Wylfull transgression spronge of free wylles the whiche willes to bee made free was also good and mutable nature whose safegarde dependeth vppon the immutable essence deuided it selfe from the highest goodnes when it peruerslye delyted in hys owne which ruine nowe the grace of GOD doth heale and for thys cause came Iesus Chryste into thys world euen that he might destroy the workes of the deuil whiche doubtlesse are in suche wyse destroyed that in the destruction of them those menne which are succoured do also laboure 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 worketh pacience pacience bryngeth profe or tryall tryall engendreth hope and hope is not made ashamed for the loue of God is shed abrode in our heartes by the holy ghost whiche is geuen vnto vs. And the same Apostle also vnto the Ephesi sayeth 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 cannot bee ydle for as the veritie saith to euery mā which hath shalbe geuen but to hym that hath not shall that he hath alreadi be taken away from him Therefore chastitie is not geuen to thende we shoulde not fyght agaynste concupiscence neyther is wisdome and vnderstandinge 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 carefulnes of beneuolence or well willing be not vigilant what fruite hath pacience if strength of minde haue nothinge to suffer Or howe shall a manne bee knowen to liue godly in Christ when he suffreth no persecution 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 obteined without enemitie of the deuill The grace of God maketh no mā at al vnable to be tempted 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 resolued by the purpose of Gods election For in the booke of Thobie Raphaell the Aungell saith to Thobies sōne Remember the commaundement of thy father 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 chamber 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 appointed can by no meanes but come to passe yet is the desyre and diligence of prayer not taken awaye nor
the deuotion of free wyll released through the purpose of election forasmuche as the effect of gods wyl that must be fulfilled is in such wyse preordeined 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 foreappointment of this election hyd in the vttermost and farthest secrete 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 thintente that a profitable feare myght preserue and kepe perseueringe humilitie and that he whiche standeth myght take hede that he fal not And if peraduenture a man beyng ouercome by some temptation doe fal let him not be swalowed vp with heauines neyther let him dispayre of hys mercye whiche raiseth vp theÌ„ that fal lifteth vp those that are downe For as long as we liue in this body no mans amendement ought to be forslowed nor no mans recouering 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 perseuerauÌ„ce for them which are out of the faith let it pray that thei may beleue let it not therefore leaue of froÌ„ 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 FINIS ¶ lmprinted at London in Powles Church yarde by Rycharde VVatkins Math. 24. Mark 13. 1. peter 2. 2. Tim. 3. 1. Tim. 1. 1. Tim 3. Exod. 4. 1. Iohn 3. In this vvyll remayned the Philosophers in times past vvorldly vvyse men in our dayes also Deut. 32. Leuit. 19. Act. 14. Math. 15. 1. Cor. 6. Note Psal 77. 1. Iohn 3. The free vvill of maÌ„ is not taken avvay by Adams transgression but is depraued so that vvith out grace it vvilleth nothynge but euill Iere. 31. Esay 43. Esay 46. Note 1. Cor. 3. Rom. 3. Note Coloss i. Hebre. 1. psalm 2. Iohn 12. Esay 40. Esay 66. Act. 2. Ioel. 2. Psal 144. Note that here are 2 als namely a general all and a speciall â–ª all â–ª Iohn 3. Phil. 3. Psalm 13 1 Cor 1. Esay 42. Esay 43. Rom. 11. 1. pet 2. In your mercy that is in the mercy that ye haue obtayned Exod â–ª 4. Esay 66. Eccle. 11. Iob. 12. Iob. 33. Esay 9. 1. Pet. 2. Originall sinne deserueth damnation Thys he speaketh because suche infantes vnbaptized haue no promyse in the scripture to be saued The eleueÌ„th hour is .v. of the clocke at aft noon after the Ievves accompt Math. 20. Rom. 9. Iohn 3. Ephe. 2. Colloss â–ª 1. Titus 1. Iude. 1. Luke 1. Ioh 11. Math. 11. Ioh. 3. VVe mai not be curious in hid thynges nor yet vnthankeful in manyfest things Retribuci on is the revvarde of vvell doing or a revvard vvhere somthing is deserued afore Iob. 14. The Palagians deserued to be condempned because they sayd that infantes vvere vvithout sinne Luke 19. Yf childreÌ„ regenerat be sought and saued by Christ then vere they once lost being vnregenerate Rom. 1. Ephe 1. Colloss 1. 1. Tessal 1. 2. Tessa 1. Note 1 Tessa 2 1. peter 1. Note 2. peter 1. 1. Iohn 4. Actes 3. Fayth in Christ coÌ„meth of Christ by Christ Actes 16. Math. 16. Rom. 12. Rom. 15. Ephe. 2. Grace is geuen before it be asked psalm 36. psalm 42. psalm 58. prouer 2. prouer 8. proue 20. proue 21. proue 19. Ecclesi 5. Eccle. 9. Sapi. 7. Sapi. 8. 1. Cor. 7. Math. 19. Ecclesi 1. Esay 33. Esay 4. Iob. 4. Ierem. 10. Ierem. 24. 1. Cor. 12. Fayth is the gift of God and the vvorkynge of the spirit Not as vve list Ephes 4. 2. Cor. 3. 2. Cor. 9. Ephes 3. Iacob 1 zach 9. Math. 13. Iohn 3. Iohn 6. Philip. 1. Pelagius Philip. 1. Fayth and pacience are the giftes of god for Chrystes sake philip 2. 1. Tessa 3. 1. Cor. 15. Rom. 8. psalm 43. 1. Cor. 15. 1. Thes 5. It is only god that kepeth vs fautlesse 2. Thess 2 2. Thess 3. 1. peter 5. 1. Iohn 4. 1. Iohn 5. Luke 22. Iohn 10. Iohn 6. 1. Cor. 4. That is to say vvho hath made the difference betvvene the and the naughtiest man in the vvorld or vvho hath made thee better theÌ„ him Math. 28. Mark 16. Math. 10. Titus 2. 1. Iohn 2. Mark 16. Math. 10. Act. 16. Psalm 76. Act. 17. psalm 32. Act. 14. 1. Cor. 3. 1. Corin. 12 That is to sai to euery man to vvhom they are geuen He meaneth to eueri man to vvhom it is geueÌ„ as is sayde a little before Math. 25. â—ath 5. Genes 6. Rom. 8. Eccle. 13. Ierem. 1. Luc. 1. Mark 9. Luke 17. Gods ordinaunce extendeth not to the fall of men Cayne Gene. 4. He meaneth that Cayne deuided the vvorste of his fruites to GOD vvhereas he should haue geueÌ„ the best philip 2. Iohn 8. Iesus Christ That is the virgin Mary Gene. 12. 1. Iohn 5. Colloss 1. Timo 5. Note Rom. 5. Rom. 8. 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. Rom. 5. 1. Cor. 5. 1. Timo. 1. Actes 2. Colloss 1. Deute 32. psalm 85. Psalm 71. Esay 2. Osce 1. Osee 2. Acte 11. Actes 15. Amos. 9. If chvldreÌ„ vver born vvithout sinne theÌ„ could thei not dye but vvere after a certeine maner immortall Iob. 14. Not to the adoptioÌ„ of the especiall grace He speaketh of those that come to baptisme before their parentes be baptized They acknovvelege none adoption that confesse no guylt to constraine them Pelagius Goddes grace vvorketh not violence but amendeth the vvyll of man vvherby man becommeth vvyllyng Eccle. 25. Iohn 6. Math. 16. Math. 26. Luke 22. Iohn 10. If any maÌ„ gette any victorie then is pride the daunger Iohn 21. Math. 6. 1. Cor. 1. All our povver vvithout grace is eyther to go backevvarde or els not to come at al Psalm 24. He meaneth of persecutioÌ„ Ephes 1. 2. Tim. 6 1. I 〈…〉 Rom. 5. Ephes 2. Math. 25. Tobie 6. 1. Cor. 10. Psal 144. Note
Tvvoo bookes of Saint Ambrose Bysshoppe of Mylleyne entytuled Of the vocation and callyng of all Nations Newly translated out of Latin into Englyshe for the edifiyng and comfort of the single mynded and Godly vnlearned in Christes Church agaynst the late sprong secte of the Pelagians the maynteyners of the free wyll of man and denyers of the grace of God By Henry Becher Minister in the Church of God Allowed according to the order set foorth in the Queenes Maiesties Iniunctions Anno Christi 1561. VVe knovve that all thinges vvorke for the best vnto them that loue GOD vvhiche are also called of purpose For those vvhom he foreknevve them also he ordeyned before that they shoulde be lyke fasshioned vnto the shape of his sonne c. Moreouer those vvhom he foreappoynted those he also called and those vvhom he called he also iustified and those vvhom he iustified he also glorified ¶ A prologue to the reader HERE hast thou moste deare gentle Reader the two Bookes of that famous Clercke and auncient father S. Ambrose sometime Byshop of Milleyn entituled Of the vocation and callyng of all Nacions A worke surely of no lesse diuine wysedome and learnyng then of antiquitie and therefore a Iewell greatly to be esteemed and had in price of al those that be Godlye in Christes Churche who earnestly desire a right spirite and iudgement purely to discerne betwene trueth and errour in these peryllous dayes Wherin as our Sauiour Iesus Christ affirmeth that yf it were possible the very electe myght be disceyued But chiefly it is to be had in price of all those who not hauyng the Latin tongue are not able to reade the work to theyr edifying in the tongue wherin it was firste wrytten and compyled To whom the sayde auncient Father and famous Clercke in this presente treatise speaketh nowe more familiarly then before The worke it selfe is such as needeth not my praise But seyng I can not sufficiently expresse the woorthynesse thereof I thynke it better to omitt it with scilence confessing my barreynesse then for lacke of conuenient speache to diminishe the glory therof These and suche lyke workes haue not aforetyme ben so freely offered to the vnderstanding of the simple nor so easely come by as God be blessed for it they are in these our dayes Receiue them therefore louyngly and thanckfullye good Christen Reader and vse them godly aud reuerently for they are the good instruments tooles wherby the eternall God buyldeth the spirituall Ierusalem his Churche and by whom the lyuyng stones therof his elect children are dayly wrought shapen full fashioned vnto euerlastyng lyfe Learne also to render vnto God moste heartye thanckes therfore who shewyng more mercye vnto thee then vnto manye generations paste As he hath caused thee to be borne in these peryllous dayes so hath he prepared armure and weapon for thee wherewith thou maist defend thy self against all those enemies that shall aryse vp agaynst thee The occasion that moued Saint Ambrose to wryte this woorke was this There arose in Britayne in those dayes a Monke named Pelagius Byshop of Bangor that became the aucthour of a new sect before that time not heard of This man with the helpe of Celestine Iulian his fautors drew many into his errour He attributed so much vnto the free will of man that he affirmed that a man mought atteine lyfe euerlastyng by merites only without the grace of Christ Wherof he beyng blamed gaue place to thadmonition in suche sorte that he dyd not afterwarde altogether exclude grace but sayd that yf grace were geuen it was the easyer to attayne to saluacion how beit without it it mought be obteyned though with more difficultie He condempned praying in the congregatiō aswell for the faythfull as for the vnfaythfull as a thing vayne and vnprofitable because as he said that which they should aske was already in their power which with their diligence euery one of them myght do perfourme But when he feared least he should be condempned for it by the councell of Antioche he recanted althoughe he ceassed not afterwardes to teach the same in his wrytinges He added furthermore that the sinne of Adam hurted no man but him that committed it Also that all Infantes were borne as innocent cleane from sinne as Adam was when God first created hym Neuerthelesse he permitted them to bee baptized not to the puttyng awaye of sinne whereof he affirmed them to be voyde but that they might be honored with the Sacrament of their adoption And when he was publysshed and proclaymed to be an hereticke he wrote in the defence of his errour He was condempned by Zosimus and twoo C.xl. Byshoppes moe in the councell of Carthage and before that he was condempned bi Innocentius whose errour whē the Affricans with others especially this aucthour S. Ambrose S. Augustine and S. Iherome vtterly detested they tooke in hand by their seuerall wrytynges to put to scilence the remnaunte of that secte Sithens the which time it hath ben reputed and taken of all the godly learned in Chrystes Churche for a cursed prophane Phylosophycall errour I haue shewed thee gentle Reader the cause or reason of the first makyng and compylyng of this worke Nowe it standeth me in steede to shewe thee the cause of this my trauell in reducing it into the Englyshe tongue There arose in Kent in these late dayes namely sithens the preachyng of the Gospel a priuate man altogether vnlearned named Henry Hart that reuiued this errour of Pelagius and added thereto certeyne other errours This man with the helpe of his adherentes newe furbed this olde cancred heresye and put it to sale a fresshe in stede of an infallible veritie who also vnder the pretence of a sober lyfe and conuersation vsyng long heare long bearde long garmētes often reading of psalmes drewe manye into his errour both in Eastkent in Essex Sussex Surrey in the Citie of London This man after that his errour was espyed by the late Tharchbishoppe of Caunterburye Thomas Cranmer was by hym committed to prison with certeyne of his secte of whom some remayne alyue holdynge that errour some thanked be God are become newe men and other some are departed this lyfe and there they remayned vntyll they reuoked theyr errour and colourably subscrybed to the Artycles agreed vpon in the Synode holden at London in the reigne of the late kyng Edwarde the sixte Notwithstanding in hucker mucker he euer taught the same vnto those only which he knewe to be trustye and vnto those that were brought in by them who held the said Harte in such reputacion as yf he had ben an holy Prophete But after the death of kyng Edwarde when Quene Mary began her dominion the Christian Clergie was scattered abrode this Hart and his companions began to shewe them selues in theyr old lykenes of errour agayne with much more errour whiche they in the meane tyme had practised forged and gathered with
the ruler and the subiect al the action is referred vnto one and that that is referred vnto one is of both For that cannot beer alyenated or put awaye from God which he hath geuen nor that from man whiche he hath receyued A goodly and vvittie handlynge of thys question that is when a man beginneth to be of a god wil whether the same wyll be amended whiche he had in him before or els another will geuē to him which he had not before and the which might repugne the fyrst wyl Also how that wheras in the holy Scripture saluation is generally promysed to al men al men are named for y e part ¶ The thirde Chapiter HEre it seemeth good to entreate whether when a man begynneth to bee of a good will that same wyll whiche was in hym before bee corrected and amended or elles another will which he had not be geuen vnto him whiche also is contrary to the former wyll The whiche thynge shall not greue me more depely to search out to thende it may the more euidently appeare All men in the fyrst man are made without fault and al we haue loste the integritie and health of our nature through the transgression of y e first man ▪ from thence commeth mortalitie from thence commeth manyfolde corruption both of body and soule from thence commeth ignoraunce and difficultie vnprofitable cares vnlawefull desyres sacrilegious errours vayne feare noysome loue false ioyes repentful counsailes or deuises no lesse miserye then multitude of synnes These therefore and other lyke euils falling into the nature of man faith beyng lost hope forsaken vnderstanding darkned the wil led captiue no mā hath founde ought at al in hymself wherby he myght be repayred For although there hath beene some whiche haue gone about to striue against sinne by natural reason yet hath he garnished bareinly the life of this time onely but hath not profited to true vertue and eternall blisse For without the seruyce of the true God euen that thinge also that semeth to be vertue is verie sinne neyther can any man please God without God And he that pleaseth not god whom doth he please but hymself and the deuil By whom what time man was spoyled he was not robbed of his wil but of the integritie and soundnesse of hys wyl for he could not haue bene put from the state of hys innocencie onles he had first sinned in wil ▪ That wil therfore which was good by nature became euyll in qualitie and that motion of the mynde that can neuer be without some loue that is to say without some wil lost not the appetite but chaunged the desyre and affection receyuinge that by desyre whiche it ought to refuse by iudgement Therfore whan man retourneth to godlynes of whom it is for that cause spokē The spirite goeth and retourneth not againe for except God dyd conuert him he shuld not returne there is not a new worke made and a newe creature nor another substaunce created in him but the same that was decayed is repaired neither is there anithinge taken from him but the fault whiche nature had not For nature in Adam was without fault who through disobedience of wyll drewe vnto hym many euilles and powred forth the same vpon hys posterities to be multiplyed and increased more more The which euils nothing can ouercome bryng to nothing but the onely grace of the Sauiour who repaireth his worke with his worke As the Apostle saint Iohn sayeth For thys cause appeared the sonne of God that he might destroy the workes of the deuyll And lyke as he breaketh the bondes of the captiue so doeth he cloth the nakednesse of hym that is spoyled so healeth he also the woundes of hym that is wounded that what soeuer he doth in him maye also be done by hym To whom it is not expedient to haue conflict or kepe battayle agaynste hys enemye without a defender For he must fyght with hym of whom he was somtime ouercome wherfore let hym not truste to hys owne powers who when they were euen perfect stode not sted fastly but let him seeke victory in him which only is not ouercome and hath gotten the vyctorie in all thynges And yf he seeke lette hym not doubt but that he hath receaued the desire to seke of him whom he seketh Neither let him thinke because it is done by the spirite of God that therefore he hath not free wyll whiche he dyd not then loose when in wyll he gaue himselfe to the deuyl of whom the iudgment of the wyll was depraued or corrupted not takē away Wherfore that which was not slayne by the wounder is not taken awaye by the healer The wounde is healed but nature is not put awaye But that that peryshed in nature is not restored but by the aucthour of nature The Lorde sayeth I wyll geue vnto the house of Israell and vnto the house of Iuda a newe Testamente not lyke vnto the Testament that I gaue vnto their fathers in the day when I toke thē by the hand to leade them out of the lande of Egipt for they contynued not in my testament and I regarded them not sayth the lorde but thys is the testament that I wyll geue to y e house of Israel after those dayes sayth the Lorde I wyll make them to vnderstande my lawes and I wyll wryte them in their heartes and I wyll be theyr God and they shall be my people and no man shal teache hys neighbour nor euery man hys brother saying knowe the lorde for al men shal know me from the least to the most for I wil haue mercy on their iniquities will not remember their sinnes And I wyll geue them another meaning and another heart that they maye feare me all the dayes of theyr lyfe to do them good and their chyldren after them And I wyll geue the man euerlasting testament whiche I wyll not take from them And I wyll put my feare into their hartes lest thei shuld go from me and I wyll vysite them that I maye make them good The lorde also by the prophete Esayas foresheweth the same thynges of hys grace by the whiche he maketh of all men a newe creature saying beholde I wyll make newe thynges whiche nowe shall ryse vp and ye shal knowe them and I wyl make a way in the desert and ryuers in the drye lande The beastes of the fielde shall blesse me the maremaides y e schrich owles byrdes because I haue geuen water in the desert and ryuers in the drye grounde to geue drinke to myne elect generation mi people which I haue purchased to my selfe that they maye declare my power And agayne I sweare by my selfe that there shal righteousnes go out of my mouth my wordes shall not bee tourned backe for euerye knee shall bowe to me and euerye tounge shall prayse God Therfore yf it be impossible for these things not to come to passe for
and reuerence that that is done for ther is no danger to be ignoraunt of that that lyeth hyd in secrete Loke also vppon the whole multitude of yonge children in whom except it bee that sinne onely wherein al mankinde is borne into dampnation neyther can any merites paste nor yet to come bee iudged for all they of whom we nowe speake of before they haue anye vse of vnderstanding before thei haue any free libertie of wil some of them beinge regenerate do goe into euerlasting blissednes and other some not borne againe do passe vnto perpetuall miserie Nowe yf thou grauntest originall sinne then is all the nomber of them giltie and yf thou lokest on the innocencie of their maners the hole flocke of them is without fault The iustice of man cannot finde ani differēce but the vnspeakable grace of God hath founde out what to elect The deuice lyeth hydde in secrete but the gyfte lyeth not hyd Godlynesse bryngeth forth the woorke but power hydeth the cause But as little is that to be doubted that is not sene as that that is sene for neither the confession of the manifeste worke nor yet of the vnknowen equitie can be denied to the creatour But if thou wilte direct the sight of thy mynde vnto those men who lyuynge a long time in sinne mischiefe are renewed and borne agayne by the Sacrament of Christian baptisme euen in the ende of their lyfe and without anye helpe of good workes are translated into the felowship of the heauenly kingdome By what reason wylte thou knowe the iudgement of God therein but only that thou must knowe vndoubtedlye that the gyftes of God are free And that like as there be no sinnes so detestable that they are able to withstand or kepe away the gyft of grace euen so can there be no workes so excellent to whom that that is freely geuen is due by the iudgement of rewarde or retribucion for then shoulde the bloudde of Christe be nothyng woorth neither should the prerogatiue of mens workes be any thing inferiour to the grace of God If iustification which cōmeth by grace were due vnto anye merites that went before then it were not a gyft of a free geuer but the wages of a worker And howe myght it be proued that there bee no workes meete to put away originall sinne onlesse that both vngodly men and also mischeuous persons were by the lauer of Christe receiued into his kyngdome And howe shoulde they which glory in their owne righteousnes knowe how little thei can do worthy of the adoption of the sonnes of God yf thei came not to the Sacramēt of regeneration seing they are fast tied and holden in the same state and condicion that the wickedst sinners be Thei shuld become like in sanctification if they were regenerate but shuld peryshe together yf they were not baptized Therfore if grace haue founde anye of the moste wicked menne yea euen in the verye departynge of the lyfe whom it doth adopte and chose when notwithstandynge manye that haue lesse offended are seene to bee without this gyfte who can saye eyther that this is done without the dispensation and appointment of God or els that they are so discerned and seuered a sunder without profounde and secrete equitie The which also is not therefore vniuste because it is vnknowen but therefore is it iuste because there is no doubt but that it is the iudgement of God For that that dependeth vpon his pleasure it is vncertayne with what sentence it ought to be iudged afore it be iudged But when the thynge shall come to his ende no man ought to complayne of the end for it is most certeyne that god ought not to do any other wise then he hath done The rule of the Euangelicall parable hath also confirmed the varietie and diuersitie of the manyfolde vocation and callyng whiche belongeth vnto one grace in the whiche is declared howe the good man of the house hyred at sundrye tymes labourers into his vineyarde vnder the couenaunt of a penye whereby is signified the equalitie of eternall lyfe Where no doubt they that were sente into the vineyarde at the eleuenth houre receiuyng as muche as they that had wrought al the day doe represent the nombre of those of whom I nowe speake whom the gentlenesse of GOD hath esteemed and accompted in the ende of the day and conclusion of their lyfe to commende and prayse the excellencie of his grace not paying them wages for theyr labour but powryng foorth the richesse of his goodnesse vpon them whom he chose without workes that they also which had swette with muche labour yet receiued no more then the last might vnderstand that they had receiued the gyft of his grace not the wages of theyr workes Wherfore yf we also do murmure agaynste the good man of the house because they that were laste called are made equal to the labourers of the whole daye or that they haue deserued no more with theyr much labour then the other that laboured almoste nothynge at all the same shalbe sayde to vs that was aunswered to one of them Frende I do thee no wronge take that that is thine and go thy way for I wyl geue as much to this man that came laste as I wyl to thee Is it not lawefull for me to do with mine own what I lyste or els is thine eye euyll because I am good Surely this liberalitie seemed to this false accuser to be vnequall what was he y e wiser or what accomptes was there made vnto hym The ryghteousnes of the dispensation of that busynesse was not opened vnto him neither was he admitted to be of counsell of this hyd secrete But that he shoulde refrayne frō serching the iudgements of god ther was laide forth before hym both the goodnesse of hym y t is mercifull also the power or aucthoritie of him y t willeth it to be so euē like as if it shuld haue ben saide vnto hym of the Apostle O man what art thou that disputest with god Doth the potte say to him that made hym why hast thou made me on this wise Therfore in al mē of euery nacion of euery state or condicion and age the wyll of God is the cause of the receiuing of grace in them with the whiche wyll the reason of the election lyeth hyd all merites beginning at that grace which thei haue receiued without merites whiche merites yf they coulde be good without grace it should not be sayde Excepte a man be borne agayne of water and of the holy ghost he shal not enter into the kingdome of heauen And except ye eate the flesshe of the sonne of man and drinke his bloudde ye haue no life in you But it shuld be said Except a man be iust good he can not be blessed for euer Neither were it nedefull to be born againe of water and of the spirite yf it were sufficient to be instructed by
and howe thys fayth is geuen by measure accordynge to the wyll of the geuer ¶ The .viii. Chapter THerfore sayth whiche is the mother of good wyll and iuste workynge of what fountaine she springeth the Apostle declareth whiche geueth thankes to god for the fayth of the Romaines saying Fyrst I thanke my God through Iesus christ for you al because your fayth is spoken of throughout al the worlde And writinge to the Ephesians he sayth For this cause after that I heard of your fayth which is in Christ Iesus and your loue towardes all the sainctes I cease not to geue thankes for you making mention of you in my prayers that the father of our Lord Iesus Christ the God of glorye myght geue vnto you the spirite of wysedome and open vnto you the knowledge of himself lightening the eyes of your heartes that ye myghte knowe what the hope is whervnto he hath called you what the rychesse of hys gloryous inheritaunce is vpon the saintes Lykewyse also he geueth thankes to God for the fayth of the Collossians We geue thankes to God sayeth he and vnto the father of our lord Iesus Christ alwayes praying for you since we hearde of youre fayth in Chryst Iesus the loue which ye haue towards al the saintes for the hopes sake that is layde vp in store for you in heauen And she wyng what he prayeth for thē that is that they might receyue other good thynges of the same aucthour he sayeth For this cause we also since the first day we haue heard of you cease not to make prayers and supplications for you that ye maye be fylled with the knowledge of his wyll in all wysedome and spirituall vnderstandinge that ye may walke worthely of the lorde in all thinges that please him beynge fruitefull in all good workes and encreasinge in the knowledge of GOD strengthened in vertue through hys gloryous power in all pacience and longe sufferynge with ioyfulnesse Also to the Thessalonians whiche serued in the spirite of fayth and loue he saith I thanke god alwayes for you all makynge mention of you in my prayers without ceassing remembryng the worke of your fayth youre laboure in loue and your perseueraunce in the hope of oure Lord Iesus Chryst in the sight of God oure father And afterward for this cause we thanke god without ceasinge because that when ye receaued of vs the worde where with GOD was preached ye receiued it not as the worde of man but euen as it is in deede the worde of GOD who worketh in you that beleue Could it more fully or more euidently haue bene shewed that the fayth of them that beleue is the gift of God then that thankes should therfore be geuen to GOD for thei to whom the worde of god was preached by men doubted not therof as of y e word of men but beleued it as god speaking by men who wrought in them that they might beleue In hys seconde Epistle also to the same Thessalonians the Apostle speaketh of the fayth of them that profite and come forwarde in Christ on thys maner We ought to thanke GOD alwayes for you my brethren as it is mete because that your fayth increaseth and your charitie is aboundant euerye one to another of you So that we oure selues reioyse of you in the Congregations of GOD ouer your pacience and faith in all your persecutions and tribulations whiche ye suffer whiche is a token of the iuste iudgement of God that ye bee counted worthye of the kyngdome of God for the whiche ye also suffer The Apostle Peter also shewynge that fayth commeth of God wryteth on thys wyse Knowyng that ye are redemed not with corruptible golde and siluer for your vaine conuersation whiche ye haue receyued by the traditions of your fathers but by the precyous bloud of Chryste as of a lambe vndefyled and without spot whiche was ordeyned before the worlde was made but was declared in the laste tymes for your sakes whiche by hys meanes haue beleued in God whiche raysed hym vppe from death and glorified hym that your fayth and hope might bee in the Lorde Also the same Peter in his seconde Epistle speaketh on thys wyse of the receyuing of faith Simon peter the seruaunt and Apostle of oure Lorde Iesus Chryste to them which haue obtained like faith with vs by the ryghteousnesse that commeth of our lord Sauiour Iesus Chryst But Iohn y e Apostle teacheth most playnely from whence we haue the spirite of fayth saying Euery spirite that coufesseth that Iesus is come in the fleshe is of God and euery spirite that denyeth Iesus is not of God and the same is Antichrist He sayth also that he in whom the spirite of veritie is receyueth the Gospell we are of God sayeth he he that knoweth God heareth vs hereby we know the spirite of veritie and the spirite of errour Also Peter in the Actes of the apostles declareth that faith commeth through the lorde Iesus This man saith he which ye see and know hath the name of him made whole and fayth whiche is by hym hath geuen this perfect health in the sight of you all In lyke maner also it is shewed in the same History of the faith of Lidia whose hart the Lorde opened amonge other women whiche heard the gospell And on the Sabboth day we went out of the Citie sat down by a ryuer side where thei were wont to pray and we spake vnto the women whiche were come thyther and a certaine woman whose name was Lidia a seller of purple of the Citie of Thiatira a worshipper of god heard vs whose hart the lord so opened that she attēded vnto y e things that Paul spake And it is confirmed by y e words of the veritie it selfe that fayth commeth not by mans wisdom but by the inspiratiō of god for the lord saith to hys Disciples But whom saye ye that I am Simō Peter answered saying Thou art Christ y e sonne of the liuing god Iesus aunswered said vnto him Blessed art thou Simon the sonne of Ionas for fleshe and bloud hath not reueled this vnto the but my father whiche is in heauen Paule the Apostle also telleth y t this faith is geuen by measure at y e pleasure of him y t geueth it on thys wise I sai vnto you al through the grace y t is geuen to me y t no man esteme of himself more thē becommeth hym to esteme but that he discretely iugde of himselfe as god hath dealt to euery man the measure of fayth Also the same Paule declaryng y t the vnitie and agreemente of the right faith and the consenting to the honour of god doth procede and come of god saith The god of pacience and consolation graunte you to be like minded one towardes another of you after thensample of Iesus Chryste that ye agreynge together maye with one mouth prayse GOD the father
of the Lorde Esay the prophet speaketh likewyse of the spirituall rychesse whereof God is the aucthour Our saluacion commeth with treasures as for wisdome and godlynesse and nourture they come from the Lorde these are the treasures of ryghteousnes Also he speaketh these wordes of the depth of the riches of the wisdome knowledge of God whose goodnesse is preuented with the merite of no manne whiche hath measured the water with his hande the heauen with his spanne and the whole earth with thre fingers which hath wayed the mountaines in the skaoles and the rockes in the balaunce who hath knowen the minde of the Lorde or who hath bene hys counseller who canne instruct hym or of whom hath he asked counsayl and he hath taught hym Or who hath shewed hym iudgement or who hath shewed hym the waye of wisedome or who hath fyrst geuen to him that he may recompence him whereof also in the booke of Iob the words of the lord are red in the same sence sayinge who hath geuen to me fyrst that I should recompence him All thynges that are vnder heauē are mine Ieremias also sayeth on thys wise that a mā hath right wisdome from god O lord I know that it is not in mans power to order his owne way neyther is it in man to rule his own iourney Also the Lorde protesteth by the same Prophete that the conuersion of the hart to God is of God and he sayeth I will restore them vnto thys lande and I will newe buylde them and will not destroye them I wyll plant them and not pulle them vp I wyll geue them an heart that thei may knowe me for I am the Lorde and they shalbe my people and I wyl be theyr God for they shalbe conuerted vnto me with theyr hole heart Also the same Prophete she wynge that it cōmeth of god that we knowe god sayth And they shal knowe that I am the Lorde theyr God and I wyll geue them an hearte to knowe me and eares to heare me The Apostle in the firste Epistle to the Corinthians teacheth that euery good word and euery holy worke is the secrete working if the holy spirit without whō nothing is well done saying Therfore I do you to vnderstād that no man speakynge in the sprite of god defieth Iesus And no man can saye that Iesus is the Lord but in the holy ghost For ther be diuersities of giftes or graces and yet but one spirite and there be differences of administracions and yet but one Lorde and there be diuers maner of operacions and yet but one God which worketh al in all The gyftes of the spirite are geuen to euery man to edifie withall For to one is geuen the vtteraunce of wysdome by the spirite To another is geuen the vtteraūce of knowlege by the same spirite to another is geuen faith by the same spirite to another the gyft of healynge by the same spirite to another prophesie to another iudgement to discerne spirites to another diuers tongues to another the interpretacion of tongues and al these worketh one and the same spirite deuidyng vnto euery man euen as he wyll The same Apostle vnto the Ephesians saith that euery man hath so much grace as the Lord hath geuē him One body one spirite saith he as ye are called in one hope of your callynge One Lorde one faith one baptisme one God and father of all which is aboue al men and ouer all thynges and in vs all For to euery one of vs is geuen grace according to the measure of the gifte of Christe For the which cause he saith He ascended vp on hyghe and hath led captiuitie captiue and geuen gyftes to men Also the same Apostle in the second Corinthes saith that we are not able to thynke that that is spirituall but by the grace of God Such truste haue we towardes God throughe Chryste not that we are sufficiente of our selues to thynke anye thynge as of our selues but our sufficiencie is of God whiche hath made vs meete ministers of the new Testament not in the letter but in the spirite for the letter killeth but the spirite geueth lyfe Agayne in the same Epistle teachynge that the desyre and the sufficiencie or ablenesse vnto good woorkes are ministred of God he saith God is able to make all grace to abounde in you that ye all hauyng sufficient of all thynges maye be ryche in euerye good woorke as it is wrytten He hath dispearsed abrode and geuen to the poore his ryghteousnes abydeth for euer For he that ministreth seede to the sower shall geue you foode to eate and shall encrease the fruites of your ryghteousnes that ye beynge made ryche to the vttermoste may haue plentie vnto all singlenesse And the Apostle wryting to the Ephesians teacheth that all good thynges where with God is pleased are the gyftes of GOD and that it behoueth them to be asked of God that he may geue thē to those which haue them not For this cause saith he do I bowe my knees vnto the father of our Lord Iesus Christe of whom is named all fatherhod both in heauen and in earth that he woulde geue you power accordynge to the richesse of his glory that ye might be strengthed by his spirite in the inner manne that Chryste myght dwell in your hartes by faith that ye beyng rooted and grounded in loue myght be able to comprehende with all Saintes what is that breadth and length depth and heyghte and to knowe what the loue of Christe is whiche loue passeth knowledge that ye might be fylled with all maner of fulnesse that cōmeth of God And vnto hym that is able to do to worke all thinges more aboundauntlye in vs then we can either aske or thinke accordyng to that power wherwith he now worketh in vs. To him he prayse and glory in the congregation by Iesus Chryste throughout al worldes Amen And Iames the Apostle telleth in lyke maner that God is the aucthour of euery good thyng whose giftes are neither vncertaine nor mutable but proceadyng of the eternall wyll saying Do not ye erre my deare brethren Euery good gyft and euery perfecte gyfte discendeth from aboue from the father of lyght with whom there is no variablenesse neyther is he chaunged vnto darkenesse Of his owne good wyll begate he vs with the woorde of trueth that we myght bee the firste fruites of his creatures Vnto whom the Prophete zacharias agreeth saying In that daye the Lorde shall saue his people as sheepe for holye stones shall be rolled vppon his lande For yf any thyng be good it is his yf anye thynge be precious it commeth of hym And in the Gospell of Saint Mathe we it is tolde lykewyse that knowledge and vnderstandynge are the gyftes of God whiche he geueth to whom he wyll Then his Disciples came vnto hym and sayde Why doeste thou speake vnto them in parables But he aunswered and
sayde vnto them because that vnto you it is geuen to knowe the misteries of the kyngedome of heauen but to thē it is not geuen Iohn the Euangelist doth also shewe that no man hath any goodnesse except he receiue it from aboue saying A man can receiue nothing except it be geuen hym from heauen The veritie hym selfe also teacheth in the same Gospel that no mā commeth to the sonne vnlesse he be drawen of the father For god maketh him that shal come both to vnderstande and to be obedient No man saith he cā come to me excepte the father which sent me do drawe hym and I wyll reyse hym vp in the laste daye For it is wrytten in the Prophetes And they shalbe all apt to be taught of GOD. Euery one that hath heard and learned of the father commeth vnto me And afterwarde For this cause sayde I vnto you that no manne can come vnto me excepte it be geuen hym of my father The aucthoritie of the holye Scriptures doth confirme that to go forwarde and to continue vnto the ende in faith and good workes commeth of the gyfte and helpe of GOD. For the Apostle Paule wrytynge to the Philippians saith I surely beleue this that he y t hath begon a good worke in you wyll also accomplysshe and perfourme the same in you euen vnto the daye of Ihesus Christe A certayne man wyllyng to conuerte the vertue of this texte to his owne wronge vnderstandyng woulde haue it to be vnderstande as yf it hadde ben sayde whiche hath begon of you that both the beginning and ending of the worke should be referred vnto man and not vnto God which wylled both to begin and to ende But the most excellent preacher of grace hath confuted this most madde pryde in the same Epistle saying Feare not ye your aduersaries for any thyng for that same that is to them the cause of dampnation is to you the cause of saluacion and that of God For vnto you it is geuen for Christes sake that ye should not only beleue in him but also that ye should suffer for him And agayne worke out your saluacion with feare and tremblyng saith he For it is God that worketh in you the wyll the perfourmaūce and that of his good wyll Also in the first Epistle to the Thessalonians he teacheth that the begynnyng the goyng forwarde and the finishyng of vertues do come of God saying God hym selfe our father our Lorde Iesus directe our iourney towardes you and the Lorde multiplie you and make your loue aboūdant one towardes another towardes all men lyke as we do abounde in loue towardes you to confirme your heartes without faulte in holynesse of lyfe before God our father at the cōming of our Lorde Iesus Christe with all his Saintes Also wrytyng to the Corinthians and cōmending the fruitefull perseueraūce of all vertues to be the gyft of God he saith I thanke my God alwaye for you for the grace of God that is geuen you in Iesus Chryst for ye are made ryche in all thynges in hym in all doctrine and wisdome lyke as the testimonie of Iesus Christe is confirmed in you so that ye are not behynde in any gifte waytynge for the appeeryng of our Lorde Iesus Christe the which shall also strengthen you vnto the ende without faulte vnto the daye of the comming of our Lorde Iesus Chryste Also vnto the Romaines he speaketh of the loue of Christ whereby he maketh them whō he loueth inseperable that is to say he maketh them to perseuer and continue vnto the ende For what other thynge is it to perseuer then not to be ouercome with temptacion Who saith he shall seperate vs from the loue of Chryste shall tribulation or persecution or anguysshe or hunger or nakednesse or peryll or swearde As it is wrytten For thy sake we are kylled all the day longe and are counted as shepe appointed to be slaine But in all these thynges we ouercome and haue the victorye through hym that hath loued vs. Also to the Corinthians speakynge of the victorye that Christ worketh he saith The stynge of death is sinne The strength of sinne is the lawe but thanked be GOD whiche hath geuen vs the victorye thorowe Iesus Christe our Lorde Also to the Thessalonians of the perseueraunce or continuaunce which God geueth he saith And the GOD of peace sanctifie you through out that your whole sprite soule and body maye be kepte fautlesse vnto the comming of our Lorde Iesus Christ Faithfull is he that hath called you which also wil do it Also vnto the same Thessalonians that all our goodnesse eyther in workyng or in speaking and also the continuaunce in the same are the giftes of God he sheweth vs on this wyse saying Our Lorde Iesus Christe hym selfe and God our father whiche hath loued vs and geuen vs euerlastynge consolatiō and good hope thorowe grace comfort your heartes and stablyshe you in al doctrine and good doing Furthermore my brethren pray for vs that the word of god may haue free passage and be glorified as it is with you that we maye be delyuered from vnreasonable and euyll men For all men haue not faith but the Lorde is faithfull which shall stablish you and kepe you from euyll Let vs also heare the Apostle Peter frō whence he teacheth the vertue of perseueraunce to come The GOD of all grace saith he whiche hath called vs vnto his eternall glorye by Christe Iesus shall his owne selfe after ye haue suffred a litle affliction make you perfect cōfirme strength stablysh you to whom be power and dominion for euermore Iohn the Apostle also telleth on this wyse that the victorie of the Sainctes is the worke of God which dwelleth in the Saints Ye are of God lyttle babes and ye haue ouercome the worlde for he that is in you is greater then he that is in the worlde Also the same saith All that is borne of God ouercommeth the worlde and this is the victorie that ouercommeth the worlde euen our fayth It is declared also in the Gospell of Luke that it is Goddes gyfte that menne perseuer in fayth And Iesus sayde vnto Peter Simon Simon behold Sathan hath desyred to syfte you lyke meale but I haue prayed for thee Peter that thy faith should not fayle And after thou art conuerted strength thy brethren And pray that ye fall not into temptacion We reade also in the Gospell of Iohn that the veritie speaketh these woordes of the sheepe of Christ which no man can take out of his hand But ye beleue not because ye are not of my shepe My shepe heare my voyce and I know them and they folow me and I geue vnto them eternall lyfe they shall neuer peryshe neyther shall any man plucke them out of my hande Also in the same Gospell are these thynges sayde by the mouth of the
sayinges and ouercome when he is iudged Neyther may the complaynt of him that is damned be iust nor yet the arrogancie 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 sayinges the whiche I haue declared out of the holye scryptures for the settynge forth of grace cannot be confuted nor stayned by any reason or craft of disputacion so that so great a nomber of sentences playnely agreynge 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 body of the scriptures touchynge the saluation of all menne cannot be reproued by any contrarye argumentation So that the harder the same is to be vnderstanden and apprehended with so muche the more laudabler fayth it ought to bee beleued Great is the force of consent 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 preachers of the Gospell For in Saint Mathewes Gospell he sayeth thus All power is geuen to me both in heauen and in earth Go your wayes therefore 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 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 whosoeuer shall beleue and bee baptized the same shall be saued but whoso wyll not beleue shalbe dampned Is there anye difference made here of anye nation or of anye menne in thys commaundement He hath excepted no man for merite he hath seperated no man for hys stocke or linage he hath made no difference of the state of men The Gospell of the Crosse of Chryste was sent euen to all men And leste the ministerie of the preachers 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 whiche vnto the ende of the worlde wyll not forsake you in all this worke or businesse Not to the ende that ye shoulde suffer nothynge but that that muche more is I wyll brynge it so to passe that ye shall not be ouercome with the ragyng crueltie 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 whatsoeuer 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 Rulers 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 Chyldren shall arise against their fathers and mothers and shall put them to death and ye shall be hated of al men for my name sake But whosoeuer shall endure vnto the ende he shall bee saued The grace of GOD oure Sauyoure hath therefore appeared sayeth the Apostle 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 neyther of the parties depriued of the name of all men the portion of the rebelles hauynge the losse of theyr saluacion but the dignitie of the faithfull obteynyng the nombre of al fulnesse For the Apostle Saincte Iohn saith But yf any man sinne we haue an aduocate with the father euen Iesus Christe the righteous and he is the propiciation 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 vnto those preachers to whom it was said Go ye into al y e world preach the Gospell to al creatures vnto the same was it sayde afore ye shall not go into the waye of the Gentyles and into the Cities of the Samaritanes shall ye not enter but rather 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 order of his councell shoulde run otherwyse then he had appointed in his secrete and iust iudgement wherefore the murmuringes of obstinate mens complaintes 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 glorye of God the father and the preachers of the worde dyd labour in the businesse that they had taken vpon them the Apostles wyllynge to preache the worde in Asia were forbidden of the holye ghoste And when they purposed to goe into Bithynia they were forbydden of the spirite of Iesus Doubtlesse 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 because that amonge generalles whether they bee promises or workes or els preceptes God knoweth by a secrete reason how to ordeyne and dispose certayne 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 become the more dull and negligent 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 vnaccustomed thynges And we haue knowen these incognoscible delayes of illuminations to haue happened in manye houses and families amonge whō doubtlesse many peryshe in vnbeliefe not onelye amonge the wicked whiche are farre from the trueth but also euen in the Cities of the
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 remitte 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 entraunce 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 lyuyng thyng and the spirite of all the fleshe of man And againe he saith 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 differences Continuall syckenesse greeueth one manne from his chyldehood to his age and yet doeth not the tyme of his appointed 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 sundry wayes vnequall this transitorie mortalitie shoulde fynde the lesse bytter yf it myght suffer but the detriment of this presente worlde onely and yf they whiche departed hence without the lauer of regeneration myght not fall into euerlastyng miseries But forasmuch as the cause of the giftes which grace hath geuen is vnsearcheable aswell as the cause of miserie whiche nature hath deserued all one and the same difficultie and hardnesse of the vnderstandynge thereof 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 voluntarye fayth I thynke it not vngodly to be belened nor vnconuenientlye to be vnderstande that these men of few dayes or shorte tyme do appertayne to that part of grace whiche is alwaye 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 begynnynges 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 eyther ryght or wronge affection they are gouerned For lyke as ☞ they beleue of another mans confession and fayth so of another mans infidelitie or dissimulation 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 elders besides the generall grace that knocketh at the consciences 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 playnly declared concernynge innumerable Infantes The which election doubtelesse fayled not them that were vnregenerate in theyr parentes but was present with them which are regenerate before theyr parentes So that the diligence of strangers hath oftentymes serued many Infantes whom the vngodlynesse of theyr owne parentes haue forsaken and they haue come to regeneration by strangers which was not prouided 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 remoue 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 vnknowen howe muche slouchfulnesse should be engendred in the hartes 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 possible to chaunce by anye meane that such shuld be without baptisme And in this felicitie of Infantes so vnable to be lost y e opinion of that errour shuld be strongly mainteined which dareth affirme contrary to the catholike faith y t the grace of god is geuen accordyng to the merites of men For it should seme to be due by all equitie to fautlesse innocentie that adoption should ouerpasse none of them whom no gyft dyd constrayne Neyther hadde it ben vngodly spoken of a certeyne man touchyng the baptisme of Infantes that grace hath that it may adoptate but water hath not what to washe of or put awaye 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 merite 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 agaynst peryll Therefore whether we consider the last times the first or the middel it is both reasonable and godly to be beleued 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 indifferently geueth vnto all generations For suche maner of gyftes haue ben are so generall that by the testimonies of them men myght be holpen to seeke the true Godde with the whiche giftes protestyng theyr auctoritie throughout al worldes the aboundaunce of a speciall grace was powred foorth Which grace although it be geuen 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 secrete place of his most myghtie wyll which shoulde not be vnknowen 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
he thrise denyed Chryst with whom he had promysed 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 repentaunce was able and coulde haue geuen vnto hys chiefe disciple that stedfastnes of minde That lyke as nothynge feared the lord him selfe from his purpose 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 But in other men so longe as the fleshe lusteth contrary to the spirite and the spirite contrary to the fleshe and so longe as the spirite is willinge 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 neyther is victory it self in safegard frō pryde lying in wayte nor without daunger of mutabilitie And though Goddes deuine 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 endeuoures euermore wyll and nyll do stryue amonge themselues The whiche fyght and battaile the saide blessed Peter suffred euen in the ende of all hys victories for the lorde himselfe protested the same when he sayd Verely verely I say vnto thee when thou wast yonge thou girdedst thy selfe and walkedst whyther thou wouldest But when thou art olde thou shalt stretch forth thine hands and another shal girde thee and leade thee whyther thou wouldest 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 obluctacion and strugling of feare was so vnable to bee auoyded that the man most gredie of marterdome was tolde aforehande that he should obtayne the vyctorie of passion and suffringe of death howebeit not without the temptacion of feare Therfore 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 it is geuen of him that they be not ouercome in temptacion that he whiche doth glory shoulde glory in the Lorde 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 merite that they dyd stande Therfore like as thei which haue beleued are holpen y t they myght abyde in the fayth So they whiche not yet beleued are holpen 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 lyghtened do fall agayne into darkenes yet doth the worde of God abyde for euer and nothing falleth awaye from the trueth of his promyse The foreknowen and promised fulnes of the gentiles 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 buyldynge 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 perfectly 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 thynges For all the wayes of the Lord are very mercy and faythfulnesse Who lyke as he knewe before al worldes howe great a multitude of mē of the whole world eyther vsing his cōmon gyftes or being holpen with his speciall aydes but yet declining frō the way of trueth lyfe should enter into the brode way of errour 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 euerlastyng blysse that none fallyng awaye from the fulnesse of the nombre of promesse who neyther shoulde fayle of aduauncement nor be destitute of helpe he myght glorifie them before all men whom he hath chosen out of all men For the manyfolde and vnspekable goodnesse of GOD hath in such sorte alwayes holpen and yet doeth helpe the generall multitude of men as we haue sufficientlye proued that none of them whiche 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 wayeth downe the one parte vnto paine and the grace of god conducteth 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 diffinicions Whereof the one professeth that it commeth of the eternall and proper wyl of god that he wylleth all men to bee saued and to come to the knowledge of the trueth The other also teacheth that euery man which is saued and whiche commeth to the knowledge 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 And the thirde doth temperately 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 thynges are knowen to