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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19076	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 ...; De vocatione ominum gentium. English.	Ambrose, Saint, Bishop of Milan, d. 397.; Prosper, of Aquitaine, Saint, ca. 390-ca. 463.; Leo I, Pope, d. 461.; Becher, Henry, fl. 1561.	1561 (1561)	STC 549; ESTC S100123	79,647	298

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

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

of our Lorde Iesus Chryst And afterwarde the god of hope fyll you with all ioye and peace in beleuinge that ye may bee ryche in hope through the power of the holy ghost By the whiche testimony not onely fayth but also ioy and peace and aboundance of hope are taught not to bee had but by the power and vertue of the holy ghost And the Apostle writing to the Ephesians of the richesse of grace the which grace geueth good thynges for euyll of fayth which is not hadde of our selfe but of the gyft of god speaketh these wordes But god which is riche in mercye for hys great loues sake wherewith he loued vs when we were dead by synne hath quickened vs together in Chryste by whose grace we are saued and hath raysed vs vp and hath made vs sit together in heauenly thynges through Chryste Iesus for by grace are ye made safe through faith and that not of your selues for it is the gyft of God commeth not of workes least any man should boaste himselfe For we are hys handy worke created in Chryst Iesu vnto good workes vnto the whiche God hath ordeyned vs before that we should walke in them Therefore the newe creature hath thys propertie through grace that they that are of Gods fasshioning which are made in Christ bi a heauēly natiuitie be not ydle sluggardes nor geuen to sloth but encrease from vertue to vertue goe from strength to strength walking in y e way of good workes For this is to bee made in fashion Thys is to bee made a newe creature of an olde This is to be reformed frō the image of the earthy man into y e image of the heauenly man All the which things he beginneth he augmenteth or encreaseth he perfourmeth finisheth eyther openly by the cooperatours or ioynt workers of grace or elles priuily by y e secrete ministring of the spirit whose husbandry whose buyldynge and whose workemanship we are Hovve that all the giftes of vertue are geuen and ordered of the lord god and that al things are in his hand and that God is the aucthour of all goodnes ¶ The .ix. Chapiter BY these testimonies as farre as I can perceaue it is sufficiently declared although other Documentes myght be gathered that fayth wherby the vngodly man is iustified is not had but by the gift of god and that the same is geuen for no merites goynge before but is geuen to thend that it might bee the beginninge of merites and where as it is geuen vnasked it is geuen that other good thinges myght bee obtayned by her askinges Concerning the which thing I wil gather certaine testimonies out of many which shewe forth the aboundaunce of grace by the diuersitie of the giftes thereof That it is of god therfore that a man choseth the way of god and riseth vppe when he is fallen the psalme of Dauid singeth saying The Lorde ordereth a mans goynges that he may will his way when he falleth he shall take no hurt for the Lorde putteth vnder hys hande Also the same Dauid teacheth that men come to god by the leadinge of god saying Sende forth thy lyght and thy trueth they haue led me and brought me vnto thy holy hyll and vnto thy Tabernacle or place of thy dwelling Also that the strength of man is in the lorde and that the wil of God doth preuent the deliueraunce of man My strength will I ascribe vnto thee sayth he for god euen my god is my deliuerer hys will shal preuent me In the prouerbes also we reade of wysedome and vnderstandinge for the Lorde geueth wysedome and from hys face commeth knowledge and vnderstandinge Also in the same boke speakinge of the distribucion of the wisedome of GOD without the which nothing is wel done It is thus said counsell is mine defence is myne I am wisdome it selfe and power is myne owne By me kynges raygne and tyrauntes by me obtaine the earth Also in another place that no man can go the right way but by the ordering of god The steppes of man are ordered of the Lorde For how doth a mortal man vnderstande his owne waies Also in another place Euery mā thinketh himselfe to be iust but the lorde ordereth the heartes And afterward the will is prepared of the lord Agayne in the same booke he speaketh of thought and deuise on this wise Many thoughtes are in the heart of man but the deuise of the lorde preuayleth It is sayde also in Ecclesi that both to haue thinges necessarye and to vse them wel is the gift of God There is nothyng good to man but that that he eateth drinketh and sheweth hys soule good of hys labour and truely I haue sene these things For it is in y e hand of God for who hath eaten or shall eate without him Also it is red in the same bohe that the hartes and workes of the righteous men are in the hande of God and that thei so much profyte and goe forwarde in theyr studies and desyres as he shall geue What paine soeuer a man take to gette hym he shall not fynde hym and whatsoeuer a wise man shal say to him to enstruct hym that he myght haue knowledge he shall not finde it out For I haue laid vp al these thinges in my hart my harte hath sene al this that both the iust men the wyse men also their workes are in the handes of god And it is spokē in y e boke of wisedome of the same worke of grace on this wise For he is both the captayne of wisdome and the amender of the wise In his hande are both we and our wordes the knowledge of all wisdom and works discipline Of Continencie also that it is had of Gods gift the same scripture speaketh on this wise After that I knewe that I coulde none otherwyse be chast except God gaue it me and this was also a poynte of wysedome to knowe whose gyft it is Vnto the which sentēce the doctrine of the Apostle Saint Paule agreeth wrytyng on this wyse in the first Epistle to the Corinthians I would all men were as I am my self but euery one hath his proper gyfte of God one after this sorte another after that Also the Lorde in the Gospell of Mathewe declareth the very same of chastitie For when his Disciples sayde If the cause of man and wyfe bee such it is not expedient to mary Iesus saith vnto them All men are not able to attayne vnto that ye speake of but they to whō it is geuen of my father It is read in Ecclesiasticus on the same wyse of the feare of God and of wisdom The feare of the Lorde is the crowne of wysdom and both are the gift of God Also in the same The feare of the Lorde hath sette it selfe aboue all thynges blessed is the man to whō it is graūted to haue the feare

Lorde of them whom the father geueth to the sonne who also come euery one to the sonne and of whō none doth peryshe All that the father geueth me commeth vnto me and him that commeth vnto me I cast not awaye For I am come downe from heauen not to do mine owne wyll but the wyll of hym that sent me and this is the wyll of the father that sente me that of all whiche he hath geuen me I shulde lose nothyng but shulde reise them vp againe in the last day There be many other thinges in the discourse and order of the Canonicall Scriptures which I omit because I wolde be briefe For the testimonies that I haue resited are not a fewe nor obscure nor yet of small aucthoritie In whom notwithstandynge it is moste fully declared that all thinges pertayninge to the attayninge vnto euerlastinge life are neyther begonne neyther can bee augmented nor yet perfourmed or finished without the grace of God And against al election that glorieth of free wyll thys sentence of the Apostle doth most inuinsibly impugne who sayth But who discerneth the And what hast thou that thou haste not receyued And yf thou hast receiued whi boastest thou as though thou haddest not receyued it Therfore the depth of this question which we accordinge to the admiration of the apostle do confesse to be vnsearcheable is not aunswered by the will and nylle of free wyll For although it bee in man to nille goodnesse yet excepte it be geuen him he cannot wyll that that is good and the one hath nature drawē vnto it by transgression the other hath nature receyued by grace But howe thys commeth to passe that thys one and the same nature whiche before reconsiliacion is in all men euyll and in all men myserable is not iustified in all men and is discerned and deuyded into a certayne part of it selfe from those that peryshe by hym that came to seeke and to saue that peryshed and was loste cannot by the witte of man bee tryed out in any wise For howe much so euer the cursednes of wycked men is to bee blamed for resistinge the grace of GOD shall that proue that they to whom it is geuen haue deserued it Or elles that the selfe same power and workyng of grace that subdueth to it self whom it will was not able to conuerte and tourne vnto it those whiche remayne vnconuerted Euen suche were they that are drawen as they bee whiche are lefte in theyr owne hardnesse But vnto the one part hath wonderfull grace geuen what it woulde And vnto the other parte hath iuste veritie geuen that that was due to the intente that the iudgement of GOD maye bee more vnsearchable in the election of grace then in the retribution and yeldynge of iustice Notwithstandinge leaste that part of oure fayth shoulde seeme to bee dymynyshed wherein we godlye beleue that God willeth al men to be saued through the knowledge of the truth by that that is euidently shewed in y e effectes of grace we muste labour and endeuour thorow the helpe of Christ that the stabilitie and certaynetie of this difference may appeare to vs. And because the businesse of so necessary a knowledge requireth no smal trauaile and diligence we wyll beginne the disputation that shall followe in the beginninge of another boke The ende of the fyrst boke ¶ The contentes of all the Chapiters of the seconde booke of saint Ambrose Bishop of Millaine intituled of the vocation of al nations THat there are three thynges in the question aboue dysputed whereon he ought to stande more largely to dispute on and that God is a iuste dysposer and that as touching those thynges whiche the Lord hath commaunded the preachers ther is no difference made of any nation neyther is there any man excepted but that the Gospell was sent to all men and the grace of god our Sauioure hath appeared vnto al men Also of the misterie of that whiche was spoken to the Apostles ye shal not go into the way of the gentiles c. and of the secrete iudgements of God in the vocation and calling of men That no man can come to the knowledge of the truth and apprehend saluation by hys owne merites but by the helpe and working of Goddes grace Of the consideration of the diuersities wherby the workinges and gifts of Goddes grace are diuersly disposed That the tourning away from God is not of gods ordinaunce or appoinment but of a mans owne proper wyll That before the comminge of Chryste the nations that beynge alienated and enstraunged from the conuersation of Israell hadde no hope were not therefore to bee holden excused as blameles and howe through the persecutions of good men Christe encreased hys people That Thryste dyed for all wycked men and sinners Howe that the misterie of the callynge of the heathen was knowen to the Prophetes and also to the Apostles Why so great a multitude of infantes beyng vnbaptized are seque stred from eternall saluation Howe grace prepareth the wyll as a seruaunt and receyuer of her giftes A rehearsall of the thynges dysputed and diffined in this second booke with a conclusion of this woorke that is to saye after what maner God willeth all men to be saued The seconde booke of Saint Ambrose Bishop of the vocation and calling of all nations vvherein he establisheth vvith moste fyrme and stronge argumentes those thinges vvhiche are diffined ¶ The fyrst Chapter ALl contencion remoued and settea parte the whiche the bitter courage of intemperate disputacions 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 knowledge 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 vnto 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 preached 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