two books of Saint Ambrose bishop of Mylleyne, entituled: Of the vocation and calling of all Nations. Newly translated out of Latin into english, for the edifying and comfort of the single minded and Godly unlearned in Christ's Church, against the late sprung sect of the Pelagians, the maintainers of the free will of man, and deniers of the grace of God. By Henry Becher Minister in the Church of God.  
Allowed, according to the order set forth in the Queen's majesties Injunctions.  
Anno Christi. 1561.  
We know that all things work for the best unto them that love GOD, which are also called of purpose. For those whom he foreknewe, them also he ordained before, that they should be like fasshioned unto the shape of his son. etc. Moreover, those whom he foreappointed, those he also called, and those whom he called, he also justified, and those whom he justified, he also glorified.   

¶ A prologue to the reader.  
HERE hast thou (most dear & gentle Reader) the two Books of that famous Clercke and ancient father S. Ambrose, sometime Bishop of Milleyn, entitled: Of the vocation and calling of all Nations. A work surely of no less divine wisdom and learning, then of antiquity: and therefore a jewel greatly to be esteemed and had in price of all those that be Godly in Christ's Church, who earnestly desire a right spirit and judgement purely to discern between truth and error in these perilous days: Wherein as our Saviour jesus Christ affirmeth, 
Math. 24.  that (if it were possible) the very elect might be deceived. But chief it is to be had in price 
Mark. 13.  of all those, who not having the Latin tongue, are not able to read the work to their edifying in the tongue wherein it was first written and compiled. To whom the said ancient Father and famous clerk in this present treatise, speaketh now more familiarly than before. The work itself is such as needeth not my praise: But seeing I can not sufficiently express the worthiness thereof, I think it better to omit it with silence, confessing my barreynesse, then for lack of convenient speech to diminish the glory thereof. These and such like works have not aforetime been so freely offered to the understanding of the simple, nor so easily come by, as (God be blessed for it) they are in these our days. Receive them therefore lovingly and thanckfullye (good Christian Reader) and use them godly and reverently: for they are the good instruments & tools whereby the eternal God buildeth the spiritual jerusalem his Church, 
1. peter. 2.  and by whom the living stones thereof, his elect children, are daily wrought, shapen, & full fashioned unto everlasting life. 
2. Tim. 3.  Learn also to render unto God most hearty thanks therefore: who showing more mercy unto thee, then unto many generations passed. As he hath caused thee to be borne in these perilous days: so hath he prepared armure and weapon for thee, wherewith thou mayst defend thyself against all those enemies that shall arise up against thee. The occasion that moved Saint Ambrose to write this work was this. There arose in Britain in those days a Monk named Pelagius Bishop of Bangor, that became the author of a new sect before that time not heard of. This man with the help of Celestine & julian his fautors, drew many into his error: He attributed so much unto the free will of man, that he affirmed that a man mought attain life everlasting by merits only without the grace of Christ. Whereof he being blamed, gave place to thadmonition, in such sort, that he did not afterward altogether exclude grace: but said, that if grace were given, it was the easier to attain to salvation, howbeit without it, it mought be obtained though with more difficulty. He condemned praying in the congregation, aswell for the faithful as for the unfaithful, as a thing vain and unprofitable: because (as he said) that which they should ask, was already in their power, which with their diligence every one of them might do & perform. But when he feared lest he should be condemned for it by the council of Antioch, he recanted, although he ceased not afterwards to teach the same in his writings. He added furthermore, that the sin of Adam hurted no man but him that committed it. Also that all Infants were borne as innocent & clean from sin, as Adam was when God first created him. Nevertheless he permitted them to be baptised, not to the putting away of sin, whereof he affirmed them to be void: but that they might be honoured with the Sacrament of their adoption. And when he was published and proclaimed to be an heretic: he wrote in the defence of his error. He was condemned by Zosimus, and two C.xl bishops more in the council of Carthage: and before that, he was condemned by Innocentius, whose error when the Africans with others (especially this author S. Ambrose, S. Augustine, and S. Iherome) utterly detested, they took in hand by their several writings to put to silence the remnant of that sect. Sithence the which time it hath been reputed and taken of all the godly learned in Christ'S Church, for a cursed profane & philosophical error.  
I have showed thee (gentle Reader) the cause or reason of the first making and compiling of this work. Now it standeth me in steed to show thee the cause of this my travel in reducing it into the english tongue. There arose in Kent in these late days, namely sithence the preaching of the Gospel, a private man altogether unlearned, named Henry Hart, that revived this error of Pelagius, and added thereto certain other errors. This man with the help of his adherentes, new furbed this old cankered heresy, and put it to sale a fresh in stead of an infallible verity, who also under the pretence of a sober life and conversation using long hear, long beard, long garments, & often reading of psalms, drew many into his error both in Eastkent, in Essex, Sussex, Surrey, & in the City of London.  
This man, after that his error was espied by the late Tharchbishoppe of Caunterburye Thomas Cranmer, was by him committed to prison, with certain of his sect (of whom some remain alive, holding that error, some thanked be God are become new men, and other some are departed this life) and there they remained until they revoked their error, and colourably subscribed to the articles agreed upon in the Synod holden at London, in the reign of the late king Edward the sixth. Notwithstanding in he ever taught the same unto those only which he knew to be trusty, and unto those that were brought in by them: who held the said Heart in such reputation, as if he had been an holy Prophet. But after the death of king Edward, when Queen Mary began her dominion, & the Christian Clergy was scattered abroad, this heart and his companions began to show themselves in their old likeness of error again, with much more error which they in the mean time had practised, forged, and gathered, with whom (when divers of our company chanced to meet in the time of persecution) we had more to do, than we had with all the rest of our enemies.  
And because (dear Reader) thou shouldest not be ignorant of their error, I have noted some part of it in certain particulars hear following.  
1. First they hold and affirm, that the doctrine of predestination and election, as it was taught of the Christian Clergy of this Realm in the reign of king Edward the sixth, and agreed upon in the Synod of London. Anno. domini. 1552. is not a doctrine meet or necessary to be taught in the Church of God.  
2. Secondly, that they that hold the said doctrine, do err damnably.  
3. Thirdly, that God hath predestinated or elected man none otherwise then upon the condition of the keeping of the law: the which if man on his part do not observe, he loseth his predestination and election.  
4. Fourth, that no man is so reprobated but that he may escape it, and become an elect and be saved, nor any man so elected but that he may lose his election, become a reprobate and be dampened, by godly or ungodly living.  
5. fifth, that Esau was no more reproved than jacob, nor jacob any more elected than Esau, before the one of them had lived godly, and the other ungodly.  
6. Sixth, that all men universally are called with one & the same calling, the wicked aswell as the godly, and judas aswell as the Apostles.  
7. Seventh, that if God's predestination & purpose in election were certain and absolute, and God resolved and immutably determined what to do with mankind his creature, then should the preaching of repentance be in vain, because the elect could never miss heaven, nor the reprobates escape hell: and so a great part of the Scriptures of the holy Bible (namely so much as concerned repentance and godly living) should serve to no purpose, but to fill up the book with words and leaves.  
8. eight, if God should predestinate some and not other some, elect one & not another, give greater grace to one then to another: that it should follow that God were not indifferent but partial.  
9 Nynthlie, that all and as many arose again in Adam's loins when Adam believed the promise, as fell in Adam's loins by the transgression, and that assoon as Adam believed they were all restored to the former integrity that Adam had before he sinned, and that they lost nothing there by but the free access or coming to the tree of life.  
10. Tenth, that the children come or borne of christian parents, or of one christian parent at the least, are clean borne, that is to say, void of sin, both original and actual, and therefore a superfluous work to baptise them in that case, and that they do first receive sin by the outward senses, as by hearing, seeing, and imitation of others.  
11. Eleventh, that there is but one only grace, which is equally and indifferently conferred and given to all men in their creation: and that all men have naturally the election and choice of a free will to come to GOD when they be called, or to refuse, to believe or not to believe, to love and to choose, or to hate & refuse, either good or evil.  
12. twelfth, that all men be regenerate before they be borne, having the spirit of god in their mother's wombs, as had jacob, jeremy, and john Baptist: and the regeneration that followeth the natural birth, is either always or for the most part unto evil: Because it is written in the book of Psalms. psal. 58. Assoon as they are borne they go astray & speak lies. The which cannot (say they) be understand of Infants, & of their natural birth, who assoon as they are borne of their parents, can neither go nor speak.  
13. thirteenth, that it is to be thought that the young children of Turks and Infideles, neither baptised nor professing christ or Christian religion, if they die in their infancy, are saved.  
14. fourteenth, that the lust or concupiscence remaining in the flesh of men regenerate and young children, is not sin: Because that sometimes men have lust to eat and drink, and also to do the needful offices of the body which of themselves cannot be said to be sin.  
15. fifteenth, that jesus Christ the soon of god had also such motions and temptations unto evil, as other mortal men have, though he consented not, nor gave over himself unto them. And that the temptations that he had in the desert, and the conflict there had with Satan, were altogether such inward motions and temptations, and not by any extreme or outward devil as Tom painter feigneth.  
16. sixteenth, that all Christian men, having the talon, and feeling themselves to be moved thereto, may lawfully, and also aught to utter the same by the way of public teaching or preaching to others, without any further looking for admission by man. And though that the preaching of the Gospel, 
1. Tim. 1. 1. Tim, 3.  and the administration of the holy Sacraments be called an office, and an ordinance of god in the scriptures: Yet that every man indifferently may attempt to do the same, so that he think himself to be moved thereto of God, 
Exod. 4.  and have a mouth to speak.  
17. seventeenth, that men's works, commentaries, and judgements upon the Scriptures ought not to be received read nor alleged in matters of religion, but to be utterly refused, because ●hat men may, have, and do oftentimes err.  
18. eighteenth, that men godly given may and do live in this world without sin, because it is written: He that sinneth is of the devil. 
1. john. 3.  etc. but all men are not of the devil, for many there are that are borne of GOD, ergo there are many that sin not. And though they have sin in them, yet commit they none: like as a man may have weapon about him though he fight not therewith.  
19 Nintenth, though the orthodox faith according to the divine scriptures doth confess God to be a spirit without parts, passions or mutability, yet say they that God is verily angry, doth repent, doth sometimes alter and change his purpose, hath a very hand, a bosom, a sword, a scabbard, a whetstone, bow and arrows, and such other like members and instruments.  
These present Articles (if thou compare them to the aforesaid Articles of Pelagius) as they be more in number, so are they more abominable and diabolical.  
But these and such other like pernicious errors do they hold (good Christian reader) whereof I received the more part at the said Hearts hand, written with his own fingers at Caunterbury. The residue were gathered of their own assertions, that were of that sect, with whom, when in the late time of persecution, we divers and sundry times did meet, had conference and communication th'one party with tother, & could not agree: because that on the one part, we might give no place to error, and on the other part they would not allow no man's judgement in the matter, but their own, racking the Scriptures to their own purpose: I for my part saw no nearer remedy, then to use the same artillery and weapons that this learned and ancient father had prepared to our hands already, and that he used to the overthrowing of their predecessors, the old Pelagians now 1200. years past or thereabout. Now have I showed thee gentle reader, the occasion of this my present travail and enterprise, which I beseech thee to take in good part, wherein GOD I take to witness, I seek nothing but that the sincere truth may hereby be known from error and falsehood, that God thereby may be glorified, and the godly reader hereof, be edified. And as for those men against whose folly and error this work is attempted, I heartily desire of GOD the father of our Lord jesus christ, that it would please him of his infinite goodness, to have mercy upon them, and once to open the eyes of their understanding, so that they may see their error and fault, and acknowledge the same: and that they may now at the last be won unto the pure and sincere truth, whereunto they so long time have been utter enemies, that we altogether may be gathered into one sheepfold, under one only shepherd jesus christ, whose holy spirit be thy leader and guide (gentle reader) in the reading hereof. Amen.  
Marvel not gentle reader I desire thee, that I have put down their articles, and have not answered the same. For the work itself following doth sufficiently answer them, or the most part of them, as thou shalt well perceive in the reading of the same.  
FINIS.   

¶ The first book of Saint Ambrose Bishop of Milleine: Entitled, Of the vocation of all Nations.  
Of the questions that are proponed and had in controversy, between the maintainers of free will, and the preachers of the grace of God, the mind of the aucthore also, and his order in entreating thereon, according whereto, it must first be disputed of the motions and degrees of man's will: furthermore he reproveth certain men that discern not a right, between the will of man, and the grace of God.  

¶ The. 1. Chapter.  
THere hath been of late season, a great and a difficult question had in disputation, between the defenders of free will, and the preachers of the grace of God, for the question is, whether god willeth all men to be saved? And because this cannot be denied, they demand why the will of him that is almighty is not fulfilled? And when that seemeth to come to pass according to the wills of men, it seemeth that grace is excluded: which if it be given for merits, it followeth that it is not a free gift, but a due debt. Whereupon they demand again: why he which willeth all men to be saved, giveth not that gift to all men, without the which no man can be saved? And so is there none end found of contrary disputations, while they discern not what thing is manifest, & what is hydben and not known.  
Therefore I will do do my diligence, to search out (so far as it shall please the lord to help me) with what measure & temperancy men ought to judge of this contrariety of opinions, exercising & diicussing the little measure of my knowledge, in those things which (I trow) have sticked soberly in my remembrance: so that if the style shall proceed according to those rules which can have none offence nor falsehood in them, it shall redound not only to our profit, but also to the profit of other, until that we are come to some dole or mark, beyond the which it shall not be lawful for us to wade.  
I must then first of all dispute of the motions and degrees of the will of man. Between the which will & the grace of God, some men make not a perfect distinction, thinking that thorough the preaching of grace, free will is denied: not considering that by the same rule it may be objected unto them, that they deny grace, when they will not have it to be the guider of man's will, but the follower of it. For if the will be taken away, where is then the original beginning of true virtues? if grace be taken away, where is the very cause of good merits?   

That there is in all mankind by nature a certain will, such a one as it is. Also of the dividing of this will into a natural, reasonable, and spiritual. Also, although God by his divine providence, & by certain special rules and laws, had once ordered unto himself a certain people, chosen unto Godliness, yet nevertheless he never withdrew from any nation of men the gifts of his goodness.  
¶ The second Chapter.  
But now through the help of Christ, I will enter into the matter that I have taken in hand to entreat of. There is in every living man, naturally a will (such a one as it is) in as much as it is given him to understand and to have experience. By the which will he either desireth the thing that pleaseth him, or refuseth the thing that displeaseth him. Of this will (as pertaining to the natural motion, being weak through the fault of the first transgression) there are two kinds: according to the which two, the will of man is either sensual or else reasonable. But when the grace of god hath his access, then, through the gift of the spirit, there is added thereto the third kind, that it might become spiritual. And by this more excellent motion, it might discern by the law of heavenly wisdom, all affects, whereof soever they spring.  
Therefore the sensual will (which we may also call the carnal will) is not lifted up above that motion that springeth of the senses of the body: Like as there is in the minds of young children, who though they have no judgement of reason, yet do they show plainly that they will some thing, & nill some thing, when by seeing, hearing, smelling, tasting or touching, they both love the things wherein they delight, & hate the things wherewith they are displeased. For what is it to love. but to will? or what is it to hate, but to nill? These therefore have their will, the which, though it be both unable, & also ignorant to foresee and to consult, yet delighteth it to be meddling with those things that please the senses of the flesh, until the time that the strength of a reasonable discretion be stirred up in them, through more riper working of the body, & until it be moved or applied to the use of the members, who do serve themselves, not by any strange moving, but by their own law. Therefore from this sensual will or appetite (wherein those do still remain, whom we see also in more age to be diserdes & fools) they arise up to a reasonable will: the which before it be governed by the spirit of god, although it can lift up itself somewhat above the sensual or carnal motion, 
In this will remained the Philosophers in times past & worldly wise men in our days also.  yet is it occupied but in earthly & transitory things, & foregoeth not the love of itself In this will also, men's wits (although they do not filthily serve the lusts of their bodies, but frame their desires according to the laws of justice & honesty) yet obtain they nothing above the reward of a temporal praise. And though they decently garnish this present life, yet have they not the reward of eternal bliss: for they refer not their good deeds & good studies to the praise & honour of him of whom they received, that they were able in that reasonable discretion to come to more profound understanding, and to appear more excellenter than other men. For although some men have bend the intent of their understandings, not only to the learning of most profitable arts, and doctrines of liberal sciences, but also to the knowledge of the most high God, and have beholden the invisible things of god, by the knowledge of those things which he hath made: yet forasmuch as they gave not thanks to God, nor confessed him to be the author of that knowledge and faculty, but said that they themselves were wise, that is, they gloried not in GOD, but in themselves, as though they had attained to the knowledge of the truth by their own cunning and reason: they have come to nought in their cogitations. And that which they had found out by the grace of God which gave them light, they lost through pride which made them blind, falling again from the heavenly light, unto their own darkness, that is to weet, from the immutable and eternal God, unto mutable and corruptible nature. Wherefore when such fall back again into the love of themselves, & in such wise do please themselves, that all thing that they judge commendable in themselves, they refer it not to the gifts of god, but do challenge it unto themselves, and ascribe it to the studies of their own wills: they are banished far from the spiritual will, & have nothing in themselves whereby they may be promoted to everlasting life, beginning in themselves to corrupt also those temporal gifts of god, & to translate themselves from their good use into the custom of innumerable vices.  
For though it be written, that when the highest divided the 
Deut. 32.  Nations like as he dispersed the children of Adam, he appointed the nations their limits, according to the numbered of the Angels of God, and his people of jacob became the portion of the Lord, and Israel the lot of his inheritance. And though it be written that the Lord said unto Israel, 
levit. 19  ye shallbe holy unto me, for I the Lord your god am holy, which have choose you for myself out of all Nations. And though it be written in the book of Hester by Mardocheus, saying: O Lord we give thee thanks, for thou hast done new signs & wonders, such as have not been done among the Heathen dividing all the world into two parts, hast chosen thyself one part of thy people, leaving the part to the gentiles. And though Paul and Barnabas say, 
Act. 14.  we are mortal men like unto you, admonishing you to convert to the living God, who made heaven and earth, and the sea, and all things that are in them: which in times past, suffered all nations to walk in their own ways. Although therefore that the Scripture of verity doth pronounce these and many like sayings: yet we believe & most humbly confess according to the same Scriptures, that the care of God's providence never failed the universal number of men: who though he directed unto Godliness by special institutions and laws, a certain people excepted to himself, yet hath he not withdrawn the gifts of his goodness from any nation of men: That they might be convinced, that they have received the voices of the Prophets, and the precepts of the law, in the obsequies and testimonies of the Elements. Wherefore also they became with out excuse, because they made the gifts of God, their Gods: and they did reverence and worship those things that were created for their use. Into the which ungodliness also, even the same nation that the Lord had segregated to himself out of all nations, had wholly turned themselves, had not the purpose of his mercy pretended to stay the backslidings of his elected. For the books of the old Testament are full of relations, of the falling away of the people of Israel: that it may plainly appear that the grace of GOD was ever the cause why all that people departed not wholly from the lord. On this wise the nature of man being defiled in the transgression of the first man, is ever ready and bend to the worse will, yea even in the mids of the benfites, of the precepts and aydinges of god. Unto the which will to be committed, is nothing else then to be given over or let run astray.  
This will therefore, is wavering, uncertain, unstable, unexpert, weak to bring any thing to pass, ready to dare take any thing in hand, blind in desires, high minded in honour, doubtful in cares, unquiet in suspicions, more desirous of praise then of virtue, more diligent to get a fame then a good conscience, and by all experience of itself, more miserable in having the things that it desireth or lusteth for, then in being without them. It hath nothing in it own power, but only a readiness to run in danger: For the mutable will that is not ruled and governed by the immutable will, doth so much the sooner approach to iniquity, as it is more earnestly bend to any action.  
Wherefore so long as those things do please a man, which do displease God, his will is carnal. For though he use good manners, yet liveth he evil, if he live not to the glory of god. For this is a thing that is proper, & the chief thing of them that are godly, that they glory & rejoice in the Lord, & do not love themselves but in God. For they love themselves well, that love the works of God in themselves. For God also loveth the thing in us that he hath made, and hateth that which he hath not made. Therefore if we love the work of God in ourselves, then love we rightly a good will in us: the which, if it were not the work of god, doubtless it ought not to be loved. And what man is it (except he be of an evil will) that loveth not a good will in himself, which is the first planting of the heavenly husbandman? For the verity himself saith. 
Math. 15.  Every plant that my heavenly father hath not planted, shallbe plucked up by the roots. What thing soever is not to be plucked up by the root, it is manifest that the same is planted of the father. And a good will is the first bud of all virtues: who leaning upon her original beginning, resteth in the eternal and immutable will, to the end it may be made very spiritual. For he that cleaveth to god, is one spirit with him, 
1. Cor. 6.  while through the Communion of the giver of light, and him that is lightened, the justifier and him that is justified, the ruler and the subject, all the action is referred unto one, and that that is referred unto one, is of both. For that cannot beer alienated or put away from God, which he hath given, nor that from man which he hath received.   

A goodly and witty handling of this question, that is: when a man beginneth to be of a god will, whether the same will be amended which he had in him before: or else another will given to him, which he had not before, and the which might repugn the first will. Also, how that whereas in the holy Scripture, salvation is generally promised to all men, all men are named for the part.  
¶ The third Chapter.  
HEre it seemeth good to entreat, whether when a man beginneth to be of a good will, that same will which was in him before, be corrected and amended, or else another will which he had not, be given unto him, which also is contrary to the former will. The which thing shall not grieve me more deeply to search out, to th'end it may the more evidently appear.  
All men in the first man, are made without fault, and all we have lost the integrity, and health of our nature, through the transgression of the first man▪ from thence cometh mortality, from thence cometh manifold corruption, both of body and soul, from thence cometh ignorance and difficulty, unprofitable cares, unlawful desires, sacrilegious errors, vain fear, noisome love, false joys, repentful counsels or devices, & no less misery, than multitude of sins. These therefore and other like evils falling into the nature of man, faith being lost, hope forsaken, understanding darkened, the will led captive: no man hath found aught at all in himself, whereby he might be repaired. For although there hath been some, which have gone about to strive against sin by natural reason, yet hath he garnished bareinly the life of this time only: but hath not profited to true virtue and eternal bliss. For without the service of the true God, 
Note,  even that thing also that seemeth to be virtue, is very sin, neither can any man please God, without God. And he that pleaseth not god, whom doth he please but himself, and the devil? By whom what time man was spoiled, he was not rob of his will, but of the integrity and soundness of his will: for he could not have been put from the state of his innocency, unless he had first sinned in will▪ That will therefore which was good by nature, became evil in quality, and that motion of the mind that can never be without some love, that is to say, without some will, lost not the appetite, but changed the desire and affection, receiving that by desire, which it ought to refuse by judgement.  
Therefore, when man returneth to godliness, (of whom it is for that cause spoken. 
Psal 77.  The spirit goeth, and returneth not again: for except God did convert him, he should not return) there is not a new work made, and a new creature, nor another substance created in him, but the same that was decayed is repaired: neither is there anithinge taken from him, but the fault which nature had not. For nature in Adam was without fault, who through disobedience of will, drew unto him many evils, and powered forth the same upon his posterities, to be multiplied and increased more & more. The which evils, nothing can overcome & bring to nothing, but the only grace of the Saviour, who repaireth his work, with his work: As the Apostle saint john sayeth. 
1. john. 3.  For this cause appeared the son of God, that he might destroy the works of the devil. And like as he breaketh the bonds of the captive, so doth he clothe the nakedness of him that is spoiled, so healeth he also the wounds of him that is wounded, that what soever he doth in him, may also be done by him. To whom it is not expedient to have conflict or keep battle against his enemy, without a defender. For he must fight with him of whom he was sometime overcome, wherefore let him not trust to his own powers, who when they were even perfect, stood not stead fastly: but let him seek victory in him, which only is not overcome and hath gotten the victory in all things. And if he seek, let him not doubt, but that he hath received the desire to seek, of him whom he seeketh. Neither let him think, because it is done by the spirit of God, that therefore he hath not free will, which he did not then lose, 
The free will of man is not taken away by Adam's transgression, but is depraved, so that with out grace it willeth nothing but evil. jere. 31.  when in will he gave himself to the devil, of whom, the judgement of the will was depraved or corrupted, not taken away. Wherefore that which was not slain by the wonder, is not taken away by the healer: The wound is healed, but nature is not put away. But that that perished in nature, is not restored but by the author of nature. The Lord sayeth, I will give unto the house of Israel, and unto the house of juda, a new Testament: not like unto the Testament that I gave unto their fathers, in the day when I took them by the hand to lead them out of the land of Egypt: for they continued not in my testament, and I regarded them not, saith the lord, but this is the testament that I will give to the house of Israel after those days, saith the Lord, I will make them to understand my laws, and I will write them in their hearts, and I will be their God, and they shall be my people: and no man shall teach his neighbour, nor every man his brother, saying, know the lord, for all men shall know me, from the least to the most, for I will have mercy on their iniquities, & will not remember their sins. And I will give them another meaning, and another heart, that they may fear me all the days of their life, to do them good, and their children after them. And I will give the man everlasting testament, which I will not take from them. And I will put my fear into their hearts, lest they should go from me, and I will visit them, that I may make them good.  
The lord also by the prophet Esayas foreshoweth the same 
Esay. 43.  things of his grace, by the which he maketh of all men a new creature, saying: behold I will make new things, which now shall rise up, and ye shall know them, and I will make a way in the desert, and rivers in the dry land. The beasts of the field shall bless me, the mermaids & the screech owls birds, because I have given water in the desert, and rivers in the dry ground, to give drink to mine elect generation, mi people which I have purchased to myself, that they may declare my power. 
Esay. 46.  And again, I swear by myself, that there shall righteousness go out of my mouth, & my words shall not be turned back, for every knee shall bow to me, and every tongue shall praise God. Therefore, if it be impossible for these things not to come to pass, for because the foreknowledge of God is not uncertain, 
Note.  nor his counsel mutable, neither his will without effect, nor yet his promise false, all they of whom these words are spoken, be saved without exception of any man: For he maketh them to understand his laws, and writeth them in their hearts with his own finger, that they may receive the knowledge of God, not by the work of human doctrine, but by the information of the highest teacher. For he that planteth and he that watereth are nothing, but god that giveth the increase. 
1. Cor. 3.  All they from the least to the most know God, for they have heard, and learned of the father, that they might come to Christ, all they being drawn out of error, are instructed in the way of life. It is given to all them to understand the things that are right, and to will right things, their hearts being changed.  
The fear of GOD is graffed in all them, that they might be learned in God's commandments. There is a way made in their desert, & their dry land is watered with floods, so that they which afore did not open their mouths to praise God, and became wild, as the dumb and unreasonable beasts: being cleansed in the fountains of gods word, they bless and praise God, declaring the power and marvels of his mercy, which hath elected them, and adopted them into his sons, & made them the enheritoures of the new testament. And if (as the Apostle saith) no man despiseth or altereth the testament of a man, when it is once confirmed, how can it then come to pass, that the promise of God may in any part be resolved? The promise of God made unto Abraham without condition, and gave without the law, remaineth steadfast, and is daily fulfilled. For notwithstanding that some to whom these things be preached, believe not, yet their unbelief hath not made frustrate the truth of God. 
Rom. 3.  For God is true, but every man is a liar. And they which have heard the Gospel and would not believe, are more without excuse, than if they had not heard any preaching of the truth: but sure it is, 
Note.  that in the presence of God they were not the children of Abraham, nor numbered among the company of them, of whom it is said: all nations of the earth shallbe blessed in thy seed. For he promised that they should believe, that said: And every one shall not teach his neighbour, and every man his brother, saying: know the lord, for all shall know me, from the least of them to the greatest. He promised that they should be reconciled, which said: I will have merci on their iniquities▪ and will not remember their sins. He promised that they should obey, which said. I will give them another way, and another heart, that they may fear me all their days. He promised that they should persever and continue, which said: I will put my fear into their hearts, lest they should departed from me, & I will visit them to make them good. Also he promised that they shall all follow him without exception, which said: I swear by myself, except righteousness shall go out of my mouth, & my words shall not be refused, for every knee shall bow unto me, and every tongue shall praise God. Here, if we say that that thing is not done, which God swore should be done, we ascribe falsehood unto God (the which thing God fordid) and a leasing to the truth. But if so be that the words of God do not fail, nor be without effect, (as both godliness & faith doth teach us) and also that surely done that he appointed to be done, how shall the steadfastness of the sure promise appear unto us, when yet many thousands of men serve devils, and bow their knees to images? Except we know that those words & speakings of god be spoken & set forth according to the immutable knowledge of god, wherein with him, the generality of men is now divided, & whether he speak of the good men or of the evil men, he doth on such wise make mention on the one part, as though he omitted no man. For when the Apostle saith: old things are past, behold all things are made new: doth it not seem that he said all men were renewed? Or when he sayeth: 
Coloss. i.  for it was his pleasure that in him should all fullness dwell, and by him to reconcile all things to himself: doth he not so speak as though he would no man to be without reconciliation? Or when he sayeth. 
Hebre. 1.  In these last days he hath spoken to us in his son, whom he hath made heir of all things? doth the form of the sentence sound any other thing, then that all men are transcribed of the father into the heritage of christ, according to the prophecy of David, saying. Desire of me, 
psalm. 2.  and I will give thee the heathen unto thine heritage: and the ends of the earth for thy possession. For the Lord sayeth, if I shall be exalted from the earth, 
john, 12.  I will draw all things unto me: Doth not the conversion of all men seem here to be promised? Or when it is prophesied of the Church and said: 
Esay. 40.  Every valley shallbe filled, and every mountain and hill shallbe brought low, & crooked things shallbe made straight, & rough places made plain. Seemeth any man here to be omitted, which is not signified to become subject unto Christ? What when it is said: And all flesh shall come in my sight, 
Esay. 66.  or before me, that they may worship in Iherusalem, saith the Lord? 
Act. 2. joel. 2. Psal. 144.  Or this: And it shall come to pass in the latter days, that I will pour out of my spirit upon all flesh? Or this: The Lord lifteth up all those that fall, and healeth all them that are hurt? Is it not so spoken, as though no man were secluded from that gift? The people of GOD therefore hath his fullness. And though the most part of men do either repel, or neglect the grace of salvation, yet in the elect and foreknown men, 
Note that here are. 2 als, namely a general all, and a special▪ all.  and among them which are divided from the generality of all, is there a certain universality numbered: So that out of all the world, all the world may appear to be delivered, and out of all men, all men to be received. Like as also when he speaketh of the ungodly, the divine style so frameth the speech, that those things which are spoken of a certain part, seem to appertain to all men: as is this which john Baptist saith. He that cometh down from heaven, is above all men, he testifieth that that he hath seen & heard, 
john. 3.  and no man receiveth his testimony. Or this saying of the Apostle: 
Phil. 3.  All men seek their own, & not the things that are jesus Christ's, 
Psalm. 13  Or that that David's psalm singeth. The Lord looked down from heaven upon the children of men, to see if there were any that did understand or seek after God, but they are all gone out of the way, they are altogether become unprofitable, there is not one of them that doth good, no not one. Of these and such documents, which may abundantly be brought forth and alleged if a man will seek for them, it is most plainly declared, that sometime, for a part of the earth all the earth, for a part of the world all the world, and for a part of men all men are named. The division whereof, notwithstanding, the Scripture doth many times open incontinent, that the understanding of the reader may be transferred from the naming of the universality to that part which is thereby understanden. As is this saying of the Apostle: We preach jesus Christ crucified, a stumbling stone to the jews, 
1, Cor, 1.  and unto the Gentiles foolishness: But unto those jews and Greeks that are called, we preach Christ the power of god and the wisdom of God. Is christ power to them to whom he is a stumbling block? Or is he wisdom to them to whom he is foolishness? No, but because some of them shallbe justified by faith, and some obdurate and hardened through their own ungodliness, he hath divided one kind of believers and unbelievers, under the name of them that are called, that those whom he signified to be without faith he might show to be none of the numbered of them that are called, though they had heard the Gospel. By this rule the word of God doth promise by isaiah, saying. 
Esay. 42.  I will lead forth the blind men into a way that they know not, & they shall walk the paths that they wot not, I will make darkness to be light unto them, and crooked ways straight. These words will I do, and I will not forsake them. But that which followeth (And they are turned backward) must be referred to a certain part of them, not unto them to whom it is said: I will not forsake them. 
Esay. 43.  The Lord saith again to jacob. Be not afraid, for I am with thee: From the East will I bring thy seed, and gather thee from the West. I will say to the North, bring hither: & to the South, forbid thou not. Bring my sons from a far country, and my daughters from the worlds end. All those in whom my name is called, I have prepared them unto my glory, & I have fascioned & made them. But that the followeth: I have brought forth a blind people, & their eyes are blind, & they have deaf ears, can not by any reason agree to them, whom he sayeth he hath prepared unto his glory. In all these words which are spoken of one kind of men, the former words do agree to some, & the latter words to other some. And as the saying of the Apostle is: that thing that is done in part of the people, is declared under the name of all people, & in the remnant is the fullness counted. For when he disputed of the obsecation & blinding of the jews, & showed that some of them were saved by grace: I say therefore (saith he) hath God repelled his people? God forbidden. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin, GOD hath not cast a way his people whom he 
Rom. 11.  knew before. Therefore the people that was foreknown, the people that is not repelled, are they which are justified in Christ. And that which seemeth to be spoken of all Israel, is showed in them only whom the election of grace hath made a remnant to himself: Like as the consequens of the Apostles words do declare, for he doth add and say. Do ye not know what the scripture saith of Helyas, how he prayeth unto God against Israel? O Lord they have slain thy Prophets, they have digged down thine Altars, and I am left alone, and they seek my life. But what saith the answer of God to him? I have reserved unto myself seven thousand men, which have not bowed the knee to Baal. So therefore (saith he) in this time also, is there a remnant saved by the election of grace. And if it be of grace, them is it not now of works, for than were grace no grace. Therefore, all Israel is not reprobate, neither is all elected: But willing blindness hath turned away a part, and free illumination hath reserved a part unto himself. And yet are the words spoken of them on such sort, that no difference seemeth to be made of all mankind, neither of them that perish, nor of them that are saved. For when it is read, as touching the Gospel, they are enemies for your sake: but as touching their election, they are beloved for the father's sake: the words so sound, as though he called them beloved, whom he called enemies. But the Apostle himself wipeth away this darkness, saying: For blindness is happened unto part of Israel, that we might understand one generation to be divided into two kinds: and all men, all fullness, all Israel, not always to be referred to the universality, but many times to a part. Among these manner of speeches, we ought also to note this saying in the Scriptures, wherein that which pertaineth to men of divers times is promised on such wise, as though it were spoken of one generation of the same tyme. Like as is that which the Apostle Peter, writing to them of his time & of the time to come, sayeth: 
1. pet. 2.  But ye are an elect generation, a kingly priesthood, an holy nation, a purchased people, that ye might show the virtues of him that hath called you out of darkness, into his marvelous light, which sometime were not a people, but now are the people of god, which had not obtained mercy, but now have obtained mercy. When these things were preached: whether did those men yet remain, whom God in time passed suffered to walk in their own ways? And those same men that were delivered up to their own wills: were they now called into that marvelous light? were not they now dead? They were not now in this world, neither did their return from error to verity help them at all which were dead before. And yet the custom of speech hath declared that after long time, grace was in the posterity of the wicked: that they may appear now to be elected, which afore were forsaken. These sayings do not belong to the same men, but to men of the same nation. And the vocation or calling that hath shined nigh unto the end of the world, hath not recourse to the time paste. So now, by a certain manner, it are both they, and not they, of whom and to whom these things are spoken: while, when they are not divided in any speciality from a generality, yet are they divided in some things from a Community.   

A solution of the contentious obiectior some, which say this author by his former words gainsayeth the Apostle, who diffineth that GOD willeth all men to be saved, and to come to the knowledge of the truth. Also that the depth of God's mysteries and judgements are not to be searched of us.  
¶ The fourth Chapter.  
But when they that love contentious quarrelling shall read or hear these things, they will say that we by these disputations do speak against the Apostle, which sayeth that God willeth all men to be saved, and to come to the knowledge of the truth. The which part of the Apostles words, we so fully and wholly do receive, that we withdraw nothing from it of that that goeth before or cometh after, that pertaineth thereto. For (that we may set aside other testimonies of the Scriptures of God) this place is sufficient to refel that that they falsely object, and to defend that, that they wickedly deny. The Apostle Paul writing on this wise to Timothy, sayeth: I exhort you therefore that there be prayers, supplications, and thanksgiving, made for all men, for kings, and for all them that be in authority, that we may lead a peaceable and a quiet life, in all godliness and pureness, for that is good and accepted in the sight of God our Saviour, which willeth all men to be saved, and to come to the knowledge of the truth. For there is one God, and one mediator between God and men, even the man jesus christ, which hath given himself a ransom for all men. Of this rule therefore of the Apostles doctrine, wherewith the universal Church is instructed, lest we should wander into a strange understanding after our own brain, let us search what the universal Church understandeth in it: for there can be nothing doubtful in the precept, if that the obedience in the desire do agree. Therefore the Apostle commanded, yea rather the Lord by the Apostle, which spoke in the Apostle, that prayers, supplications, & thanksgiving should be made for all men, for kings, and for all them that are constitute in authority. The which law of supplication and prayer, the devotion of all priests, and of all faithful men doth so agreeably hold, that there is no part of the world wherein such prayers are not celebrate and made of the Christian people. The Church therefore in every place, prayeth unto God, not only for the Saints and them that are already regenerate in Christ: but also for all Infidels and enemies of the Cross of Christ, for all Idolaters, for all them that persecute Christ in his members, for the jews, unto whose blindness the light of the Gospel shineth not, for Heretics and schismatics, which are without the unity of faith and charity.  
And what doth the Church ask for these, but that they forsaking their errors may be converted unto God, may receive faith, may receive charity: and being delivered from the darkness of ignorance, they might come to the knowledge of the truth? The which things because they are not able to give it to themselves, being so oppressed & weighed down with the weight of evil custom, and tayed in the bonds of the devil, neither are able to overcome the things that deceive them: Wherein they have sticked so fast, that look how much the truth ought to be beloved, so much do they love falsehood. It is the will of the merciful and just Lord to be prayed unto for all men, that when we see innumerable to be delivered from such bottomless mischiefs, we should not doubt but that GOD hath granted that, that he was desired to grant: And that we giving thanks for them that are saved, should hope also, that they which are not yet illumined, shallbe delivered by the same help of God's grace from the power of darkness, that they may be translated into the kingdom of god, or ever they depart out of this life. But if any man fail of this grace of the saviour (as we see it doth happen) and the prayer of the Church be not received for them, we must refer it to the secret judgements of God's righteousness, and we must acknowledge, that the deepness of this mystery cannot appear to us in this life. For our knowledge is unperfect, and our prophesying unperfect. And we see now as it were by a glass in a dark ryddell, neither are we wiser, or have more knowledge than the blessed Apostle, who when he disputed of the grace of GOD, and was entered into the secret of great mysteries, he fell down under those things that was unpossible to be declared. For when he had said, brethren I would not have you ignorant of this mystery, lest ye should be wise in your own conceit, that blindness is happened in part of Israel, till the fullness of the gentiles might enter in, and so all Israel might be saved, as it is written. He shall come out of Zion, which shall turn away ungodliness out of jacob, and this is the testament that I will give them, that I will take away their sins. For as concerning the Gospel, they are enemies for your sake: but concerning election, they are beloved for the father's sake: for the gifts and calling of god, are without repentance. For like as ye sometime also did not believe in God, 
In your mercy, that is in the mercy that ye have obtained.  and now have obtained mercy, because of their unbelief: even so they also have not now believed in your mercy, that they might obtain mercy: For GOD hath shut up all in unbelief, that he might have mercy on all.  
Therefore, when in a certain trance or recess of his mind, he had powered forth these mysteries of God's works, far passing the measure of man's understanding, he turned all the reason of the exposition thereof into a wonder, and marveling greatly at the things which he had spoken, he cried out and said: Oh the depth of the wisdom and knowledge of GOD, how incomprehensible are his judgements, and his ways passed finding out? for who hath known the meaning of the Lord? or who hath been of his counsel? Or who gave first unto him, and he shall reward him? For of him, and by him, and in him, are all things. To him be glory for evermore. Amen.   

Why all nations in time paste were suffered to walk their own ways, one Israel only excepted, and unto the knowledge of the truth elected, and why God giveth grace to one man, and denieth it to another.  
¶ The fifth Chapter.  
THe assertion of him that teacheth the things afore spoken, will minister occasion of many questions. As it is demanded, what the cause should be, that God's grace was so variated through out so many peoples and times: that is to say, why all nations in time paste were suffered to walk in their own ways, one Israel only (which was instructed by the word) excepted, and elected to know the truth, whose infidelity at the last ministered occasion, and gave place to the salvation of the gentiles, as and if this one people did abide in the faith of his forefathers, the mercy of god could not be given to other nations? Also why they, whose diminishing is the salvation of the gentiles, are not first delivered from their blindness, before the fullness of the gentiles should come in, as though they could not be illumined with all men, which shallbe all saved after that the adoption of the gentiles shallbe once finished? Or how all Israel shallbe saved, when their obsecation and blindness is taken a way, of whom an innumerable multitude are fallen away in their infidelity, and have not come to the time wherein they are promised to be saved? Or how the fullness of those nations, (which were not called before) are said to enter in now, when of every age & condition of men, so many thousands of all nations under heaven, do die without being justified in christ? But the godly and wise teacher had liefer suspend the causes of these secrets and judgements unto the profounditie and depth of the riches of God's wisdom and knowledge, then with rash inquisition to discuss the mystery of the most just verity and most merciful goodness, which is taken away from the knowledge of man, omitting none of those things which it behoveth men to know, and meddling not at all with those things which are not lawful to be known. For there are many things in the dispensation and ordering of God's works, whose effects only are showed, but the causes lie hid, that when it doth appear what is done, yet it appeareth not why it is done, that where as the work is seen of all men, yet the reason why it was done, is shut up in secret, to th'end that in all one and the self same thing, both presumption in things unsearchable might be holden under, & also that faished of manifest things might be confuted. For though I know not why one man was created a Greek, another a Barbarian: this man borne in richesse, and he in poverty: one man the valiant beauty of a personable stature doth set forth, another, the crooked deformity of feeble members doth disfigure: this man begotten of Christian parents was nourished in the cradle of verity, another, being the brood of heretics drinketh the poison of error with the milk of his mother. And to be brief, although I can not discuss a thousand other differences in the habit of bodies, in the qualities of minds, the condition of times, the manners of countries: yet followeth it not thereof that I am ignorant that God is the maker and the disposer of all these things, who verily hath on such wise created the bodies and spirits of all men, that besides the voluntary or wilful diversity that followeth the study of every man, he variated them in most unlike number in the beginning of their creation.  
The many opinions of vain babblers would trouble us, and draw us divers ways, which out of things unable to be known, have presumed to go into inconveniences, and have ascribed these original inequalities and differences, unto fate or destinies (when in deed there are none at all) and unto planets or stars: unless we did hold in most sure knowledge, that God the creator hath form of the natural Elements every vessel as he will, and hath ordered one nature of souls, and one nature of bodies by measures after his own pleasure, which works of GOD might also be known to man's understanding, if they ought to be known, and it might be showed why every thing was so made, but that it is sufficient to know, that they were so made.  
The Lord saith unto Moses: who hath given man a mouth? 
Exod▪ 4.  who hath made the dumb and the deaf, the saying and the blind? have not I the Lord God?  
And by the Prophet Esay he saith: 
Esay. 66.  Have not I made the fruitful & the barren, saith the Lord? It is red in the book Ecclesiasticus: 
Eccle. 11.  good and evil, life and death, poverty and richesse, are of God. 
job. 12.  Also job saith? The dwelling houses of robbers and bribers are full of plentiful store, & yet dare they boldly provoke GOD, whereas he hath given all things into their hands.  
And the same job, disputing of the increase and decrease of humane and worldly things, and referring all changes to the judgements of God, saith. With him is there wisdom and strength, he hath counsel and understanding. If he pluck down, there is no man can build up: if he close up a man, there is no man can open him: if he withhold the waters, all shallbe dried up: if he send them forth, they shall overflow the earth, with him is power and wisdom, he knoweth both the deceiver and him that is deceived, he bringeth counsellors to a foolish end, and judges into dasednesse: he looseth the girdle of Kings, and girdeth their loins with a rope: he maketh Priests without honour, and overthroweth the rulers: he changeth the lips of the true speakers, & taketh away the learning of the Elders, pouring forth despite upon Princes, and relieving them that were oppressed: who openeth the things that are buried in darkness, & bringeth to light the shadow of death, which multiplieth the nations, and destroyeth them, and maketh them that are destroyed sound again, which changeth the hearts of the Princes of the earth, & beguileth them, that they may go they wot not whither. They grope as in darkness, and not in the light, and he will make them to go out of the way like drunken men. And again, the same job showing that the will of God can not be frustrate, 
job. 33.  saith: For he is alone (saith he) and no man can turn his thought, and look whatsoever his soul willeth, the same shallbe done. Part of mankind is delivered, and part of them doth perish: & if we should ascribe that unto the merits of men's wills, as though it should seem that grace had refused naughty men and chosen good men, then shall the causes of innumerable people resist and be against us, unto whom by the space of so many years, the preaching of the heavenly doctrine hath not shone. Neither may we say that their posterities were better, 
Esay. 9  of whom it is written. The people of the nations which sat in darkness have seen great light, & unto them that sat in darkness and shadow of death light is sprung up. And they to whom the Apostle Peter saith: 
1. Pet. 2.  Ye are an elect generation, a kingly priesthood, an holy nation, a purchased people, that ye might show forth the power of him that hath called you from darkness, into his so marvelous a light: who in time past were not a people, but now are the people of god: on whom sometime he had no mercy, but now hath mercy. Wherefore, that is not given for the merits of the younger, which the elders did not deserve. For the ungodliness was all alike that accused the children aswell as the fathers: and all one & the like blindness of ignorance drowned and overwhelmed both the one and the other in like error. But what knowledge can comprehend, or what wisdom can find out, why God had mercy on the one sort, & had not mercy on the other? The reason of this difference lieth hid & is secret, but not the difference itself. We understand not his judgement herein, but we see his working. And why then do we falsely accuse his secret judgement, that own thanks to his manifest mercy? Let us praise and reverence that that is done, for there is no danger to be ignorant of that that lieth hid in secret.  
Look also upon the whole multitude of young children, 
Original sin deserveth damnation  in whom (except it be that sin only, wherein all mankind is borne into damnation) neither can any merit's paste, nor yet to come, be judged: for all they of whom we now speak of, before they have any use of understanding, before they have any free liberty of will, 
This he speaketh because such infants unbaptized, have no promise in the scripture to be saved.  some of them being regenerate, do go into everlasting blissedness, and other some not borne again, do pass unto perpetual misery. Now if thou grantest original sin, then is all the number of them guilty, and if thou lookest on the innocency of their manners, the hole flock of them is without fault. The justice of man cannot find any difference, but the unspeakable grace of God, hath found out what to elect. The device lieth hid in secret, but the gift lieth not hid. Godliness bringeth forth the work, but power hideth the cause. But, as little is that to be doubted that is not seen, as that that is seen: for neither the confession of the manifest work, nor yet of the unknown equity, can be denied to the creator. But if thou wilt direct the sight of thy mind unto those men, who living a long time in sin & mischief, are renewed and borne again by the Sacrament of Christian baptism, even in the end of their life: and without any help of good works, are translated into the fellowship of the heavenly kingdom. By what reason wilt thou know the judgement of God therein, but only that thou must know undoubtedly that the gifts of God are free? And that, like as there be no sins so detestable that they are able to withstand or keep away the gift of grace: even so can there be no works so excellent, to whom that that is freely given, is due by the judgement of reward or retribution: for than should the blood of Christ be nothing worth, neither should the prerogative of men's works be any thing inferior to the grace of God. If justification which cometh by grace, were due unto any merits that went before: than it were not a gift of a free giver, but the wages of a worker. And how might it be proved, that there be no works meet to put away original sin, unless that both ungodly men, and also mischievous persons, were by the laver of Christ received into his kingdom? And how should they which glory in their own righteousness know how little they can do worthy of the adoption of the sons of God, if they came not to the Sacrament of regeneration, seeing they are fast tied and holden in the same state and condition that the wickedest sinners be? They should become like in sanctification, if they were regenerate, but should perish together if they were not baptised. Therefore, if grace have found any of the most wicked men, yea even in the very departing of the life, whom it doth adopt and chose (when, notwithstanding many that have less offended are seen to be without this gift) who can say either that this is done without the dispensation and appointment of God, or else that they are so discerned and severed a sunder without profound and secret equity? The which also is not therefore unjust, because it is unknown: but therefore is it just, because there is no doubt but that it is the judgement of God. For that that dependeth upon his pleasure, it is uncertain with what sentence it ought to be judged, afore it be judged. But when the thing shall come to his end, no man ought to complain of the end: for it is most certain, that god ought not to do any other wise than he hath done. The rule of the evangelical parable hath also confirmed the variety and diversity of the manifold vocation and calling which belongeth unto one grace: in the which is declared, how the good man of the house hired at sundry times labourers into his vinyeard, under the covenant of a penny, whereby is signified the equality of eternal life. Where no doubt, they that were sent into the vinyeard at the eleventh hour, 
The eleventh hour is .v. of the clock at aft. noon after the jews account.  receiving as much as they that had wrought all the day, do represent the number of those of whom I now speak: whom the gentleness of GOD hath esteemed and accounted in the end of the day and conclusion of their life, to commend and praise the excellency of his grace: not paying them wages for their labour, but pouring forth the richesse of his goodness upon them whom he chose without works, that they also which had sweat with much labour, & yet received no more than the last, might understand that they had received the gift of his grace, not the wages of their works. Wherefore, if we also do murmur against the good man of the house, because they that were last called are made equal to the labourers of the whole day, or that they have deserved no more with their much labour, than the other that laboured almost nothing at all: the same shallbe said to us that was answered to one of them. Friend, I do thee no wrong, 
Math. 20.  take that that is thine, and go thy way, for I will give as much to this man that came last, as I will to thee: Is it not lawful for me to do with mine own what I list? or else is thine eye evil because I am good? Surely this liberality seemed to this false accuser to be unequal: & what was he the wiser? or what accounts was there made unto him? The righteousness of the dispensation of that business was not opened unto him, neither was he admitted to be of counsel of this hid secret. But that he should refrain from searching the judgements of god, there was laid forth before him both the goodness of him that is merciful, & also the power or authority of him that willeth it to be so: even like as if it should have been said unto him of the Apostle. O man, what art thou that disputest with god? 
Rom. 9  Doth the pot say to him that made him, why hast thou made me on this wise? Therefore in all men of every nation, of every state or condition and age, the will of God is the cause of the receiving of grace in them, with the which will, the reason of the election lieth hid: all merit's beginning at that grace, which they have received without merits, which merits if they could be good without grace, it should not be said: Except a man be borne again of water and of the holy ghost, 
john. 3.  he shall not enter into the kingdom of heaven. And, except ye eat the flesh of the son of man and drink his blood, ye have no life in you: But it should be said, Except a man be just & good, he can not be blessed for ever. Neither were it needful to be born again of water and of the spirit, if it were sufficient to be instructed by the commandment: and faith should take no place, which believeth that all sins are forgiven through baptism, if it were taught that grace were not given unto the evil & wicked men, but unto good and righteous men. Therefore the beginning of true life and righteousness, consisteth in the Sacrament of regeneration, that where a man is renewed, there also the verity of these virtues should springe, and they begin to profit by faith unto perpetual glory, who could scarce come to the temporal reward of vain praise. For whether he be a jew that swelleth through the knowledge of the law, or a Greek puffed up through the study of natural wisdom, before he be justified by the faith of Christ, he is shut up under sin. And if he continue in his infidelity, the wrath of God abideth upon him, even that same which he had drawn unto himself in the transgression of Adam, whereof the Apostle speaketh, saying. 
Ephe. 2.  And ye when ye were dead in your trespasses & sins, wherein ye walked in times past, according to the time or course of this world, after the prince of the power of this air the spirit which worketh now in the children of unbelief, among whom we also had our conversation in time paste, in the lusts of our flesh, & fulfilled the will of the flesh and of the mind, and were by nature the children of wrath, like as other were. And again: ye were at that time without christ, aliens from the common wealth of Israel, and strangers from the Testaments, having no hope of the promise, and were without God in this world. And again: ye were sometime darkness, but now are light in the Lord. 
coloss▪ 1.  And again: giving thanks to the father, which hath made us worthy to be partakers of the inheritance of saints in light, which hath delivered us from the power of darkness, & hath translated us in to the kingdom of his well-beloved son. 
Titus. 1.  And again: for we also were sometime foolish, unfaithful going astray, serving divers lusts & pleasures, living in malice & envy, hateful, hating one another. But when the benignity & gentleness of our Saviour apeered, not for the works of righteousness which we have done, but according to his mercy hath he saved us, through the laver of regeneration of the holy ghost whom he hath powered forth abundantly upon us, through jesus Christ our saviour, that we being justified by his grace should be heirs of eternal life by hope.   

What the nature of man is without grace.  
¶ The vi Chapter.  
AND that it may briefly apeere what the nature of man is without grace, 
jude. 1.  let Jude the Apostle tel, what either the ignorance of the unlearned, or the doctrine of the wise can do. But they (saith he) what things soever they know not, that do they blaspheme: and what soever things they know naturally (as brute beasts do) therein corrupt they themselves. Let also the Evangelist Luke, 
Luke. 1.  under the words of zachary, tell in what a night mankind doth wander before the illumination of grace, and out of what a darkness of ignorance the people of God is delivered. And thou child (saith he) shalt be called the prophet of the highest, for thou shalt go before the face of the Lord to prepare his ways. To give knowledge of salvation to his people, for the remission of their sins. Through the tender mercy of our God, whereby the day spring from an high, hath visited us. To give light to them that sit in darkness & in the shadow of death, & to guide our feet into the way of peace. And this tender mercy hath the lord showed, not to the redemption of one people only, but unto the salvation of all Nations, as the evangelist saith: For jesus must die for the people, 
Ioh, 11.  and not for the people only, but also that he might gather together the children of god which were dispersed. And that thing doth the voice of the Lord, which through the trump of godliness sounding throughout all the world, doth both call and gather together all men. 
Math. 11.  For when he had said: I thank thee oh father, lord of heaven and earth, because thou haste hid these things from the wise & prudent, & haste revealed them unto babes: Even so O father, for so was it thy good pleasure: he added. All things are given to me of my father, & no man hath known the son but the father, neither hath any man known the father, but the son, & he to whom the son will reveal him. And then he added: Come unto me all ye the labour, & are laden, and I will refresh you. Take my yoke upon you, & learn of me, for I am meek and humble of heart, and ye shall find rest unto your souls, for my yoke is sweet & my burden is light. john Baptist also in the Gospel of john, protesteth in the spirit of prophesy, saying: 
joh. 3.  He that came from heaven is above all men, & he doth testify that the he hath seen & hard, and no man receiveth his witness, howbeit he that receiveth his witness hath set his seal that God is true. Therefore in somuch as pertaineth to the blindness of mankind, gotten with the long night of ignorance & pride, the creator of the world, came into this world & the world knew him not, the light shined in the darkness, but the darkness comprehended it not. He that is above all testified that that he had seen and hard, and no man received his testimony. But because the son of God came not in vain into the world, but gave himself for all men: he died, not only for the people, but also that he might gather into one the children of God which were dispersed. And he said unto all men: Come unto me all ye that labour and are laden, & I shall refresh you. And he maketh himself and his father known to whom he will reveal it, reserving unto himself the liberty of the election unable to be known. All the children of light, the children of promise, the sons of Abraham, the sons of God, the elect generation, the kingly priesthood, the true Israelites, foreknown and fore ordained to the kingdom of god (who hath called them, not only out of the jews, but also out of the gentiles) do receive the testimony of him that came down from heaven, and set their seals that God is true, that is to say: they declare in that they are saved, that GOD is true, that he keepeth touch and performeth that, that he promised unto Abraham the father of all nations. Who when God promised him that he should be the heir of the world, doubted not by mistrust: But being comforted in faith, gave glory unto God, knowing most certainly, that he was able to perform the thing that he had promised. And who is so enstraunged from the faith of Abraham? who is so far grown out of kind from the father of all nations, that he will say either that the promise of god is not fulfilled, or else that it is fulfilled of any other then of him that made that promise? Truly, that man shall be a liar, but god shall be true. And every one that receiveth his testimony, sealeth this thing, showeth this thing. That he is made to see, by that light which giveth light, he is made obedient, he is made to understand, as the Evangelist john witnesseth, saying. We know that all the world is set on wickedness, and we know that the son of God is come, and hath given us an understanding that we might know the true God, and should be in his true son.   

Why he that is the saviour of all men hath not given to all men this understanding that they might know the true god. Also why some young Children being regenerate, are saved, and other some, not being regenerate, do perish and are lost.  
¶ The seventh Chapter.  
But if they ask, why the saviour of all men gave not this understanding to all men, that they might know the true God, and that they might be, that is to say: might abide and continue in his son, although we believe that the help of grace was not wholly taken away from any man? Of the which thing we will dispute more largely hereafter. Although peradventure this thing be unknown also, like as the other lieth hid why in times past, all the gentiles being set a side, and let pass, he took unto himself one people, whom he would instruct in the way of truth? Of the which judgement of GOD, if we may not complain, much less than may we murmur of this that is done in the election of all nations, 
We may not be curious in hid things nor yet unthankful in manifest things  for the things that God would have to be secret and unknown, may not be searched for: but those things which he hath made manifest, are not to be denied, lest we be found unlawfully curious in the one, and damnably unthankful in the other. Truly we are not ignorant, that there be some of so undiscrete and unadvised presumption, and of so proud an arrogancy, that the thing which the noble teacher of the gentiles, being taught, not of men, nor by men, but by god, confessed to be laid up far and exceeding high above the measure of his know ledge, they dare rashly discuss, in a doctrine falsely so called, and will there have nothing hid or secret, nothing to be unknown, where the Apostle hath not opened what ought to be understand and known, but what ought not to be searched for. For as I have said afore, it is given to no studies, to no wits to try out, by what judgement, or what counsel, god which is immutably good, immutably just, always forknowinge, alway almighty, hath therefore shut up all things in unbelief, that he might have mercy on all. And yet in the time wherein he instructed Israel only, he deferred to illumine innumerable nations of ungodly people: and now suffereth the same Israel to be blinded, till all nations and the fullness of the gentiles be come in that perish, by so many thousands of those that are borne and die again, and yet shall the said Israel be saved in them whom the end of the world shall find here. The which mystery being opened and set abroad in all the whole body of the scriptures, he hath showed us what he hath done, what he doth or may do, and what is yet to be done. But why it was his pleasure that it should so be done, that is taken away from man's understanding. But these men that are ashamed to be ignorant of any thing, and by occasion of the darkness of the matter, lay snares of disobeyed, do refer to the merits of man's will all the difference wherebi god chooseth some, and chooseth not other some (for 
Retribuci on, is the reward of well doing, or a reward where something is deserved afore  many are called, and few are chosen) so teaching that no man is saved freely, but of retribution, because it is naturally graffed in all men, that if they will, they may be partakers of the verity, and that they have grace enough that do ask it. The which definition, although it speak not of the verity of grace, yet seemeth it to show some reason of those men that have free wil But as touching infants, in whom the cause is comen, & all one with other mortal men in the original wound, & are with out any merit or desert of a good will. There can no exposition be made whereby it may be taught, why some of them are saved being borne again, and why other some do perish, not being borne again, and that under his providence and omnipotency, in whose hand is the soul and life of every living thing, and the spirit of all the flesh of man, and unto whom it is said. 
job. 14.  The days of man are short, thou haste numbered his tyme. But I suppose these defenders of free will, will not use the simpleness of men so shamelessly, that they will either say that these things do happen by chance, or else will say, that they which are not borne again do not perish: for than should they be manifestly convinsed, either to agree with the Pagans in destiny, or else with the Pelagians to deny that sin is transfused and powered forth upon the posterity of Adam. 
The Palagians deserved to be condemned, because they said that infants were without sin.  And the Pelagians could not say, that infants were unbaptised by destiny: but because the said Pelagians durst profess that such infants were free from sin, they deserved to be condemned. But forasmuch as the question of the separation of all men is already disputed and tried, and forasmuch as infants can not be separated from the number of all men, & also forasmuch as the verity spoke of every age, when he said: the son of man is come to seek and to save that which was lost. 
Luke. 19 If children regenerate be sought and saved by Christ, then vere they once lost being unregenerate.  In vain go such men about to open the deepness of the unsearchable grace by free will, which appoint the cause of election, in the merits of them that are elected. And when they have brought forth many things both foolish and false, of the will and judgement of the elder persons: yet in the difference of infants they can say nothing, nor once brag that they have yielded or rendered any reason of that question that is had in disputation concerning, all men, and yet is not performed on all men. But the multiformitte or diversity, and also the greatness of god's grace proveth that such men do affirm against the verity, that that they speak of the elder persons wills, and also that the testimonies of the holy scriptures are repugnant to their persuasion. All the which things, if we should speak of in this present, there should be no end of the disputation. The which things not withstanding, if they come to memory, they may not be omitted that it may be declared as much as is sufficient, that all the good merits of men, from the beginning of faith, unto the end of perseverance, are the gift and working of god.   

Of what fountain faith springeth, and whence the spirit of faith is had, and how this faith is given by measure according to the will of the giver.  
¶ The viii Chapter.  
Therefore, saith which is the mother of good will and just working, of what fountain she springeth, the Apostle declareth, which giveth thanks to god for the faith of the Romans, saying. 
Rom. 1.  first I thank my God through jesus christ for you all, because your faith is spoken of throughout all the world. And writing to the Ephesians, he saith. 
Ephe 1.  For this cause after that I heard of your faith which is in Christ jesus, and your love towards all the saints, I cease not to give thanks for you, making mention of you in my prayers, that the father of our Lord jesus Christ, the God of glory might give unto you the spirit of wisdom, and open unto you the knowledge of himself, lightening the eyes of your hearts, that ye might know what the hope is whereunto he hath called you, & what the richesse of his glorious inheritance is upon the saints. Likewise also he giveth thanks to God for the faith of the Collossians. 
Colloss. 1.  We give thanks to God (sayeth he (and unto the father of our lord jesus Christ, always praying for you, since we heard of your faith in christ jesus, & the love which ye have towards all the saints, for the hopes sake that is laid up in store for you in heaven. And she wing what he prayeth for them, that is: that they might receive other good things of the same author, he sayeth. For this cause we also since the first day we have heard of you, cease not to make prayers and supplications for you, that ye may be filled with the knowledge of his will, in all wisdom and spiritual understanding, that ye may walk worthily of the lord in all things that please him, being fruitful in all good works, and increasing in the knowledge of GOD, strengthened in virtue through his glorious power, in all patience and long suffering with joyfulness. Also to the Thessalonians, 
1. Tessal. 1.  which served in the spirit of faith and love, he saith. I thank god always for you all, making mention of you in my prayers without ceasing, remembering the work of your faith, your labour in love, and your perseverance in the hope of our Lord jesus christ, in the sight of God our father. 
2. Tessa. 1.  And afterward: for this cause we thank god without ceasing, because that when ye received of us the word, where with GOD was preached, ye received it not as the word of man, but even as it is in deed the word of GOD, who worketh in you that believe. Can it more fully or more evidently have been showed that the faith of them that believe, is the gift of God, than that thanks should therefore be given to GOD? for they, to whom the word of god was preached by men, doubted not thereof as of the word of men, but believed it as god speaking by men, who wrought in them that they might believe. In his second Epistle also to the same Thessalonians, 
Note.  the Apostle speaketh of the faith of them that profit and come forward in Christ, on this manner.  
We ought to thank GOD always for you my brethren, 
1, Tessa. 2  as it is meet, because that your faith increaseth, and your charity is abundant, every one to another of you. So that we ourselves rejoice of you in the Congregations of GOD, over your patience and faith in all your persecutions and tribulations which ye suffer, which is a token of the just judgement of God, that ye be counted worthy of the kingdom of God, for the which ye also suffer. The Apostle Peter also showing that faith cometh of God, writeth on this wise. 
1. peter. 1.  Knowing that ye are redeemed, not with corruptible gold and silver, for your vain conversation which ye have received by the traditions of your fathers, but by the precious blood of christ, as of a lamb undefiled and without spot, which was ordained before the world was made, but was declared in the last times for your sakes, which by his means have believed in God, which raised him up from 
Note.  death, and glorified him, that your faith and hope might be in the Lord. Also the same Peter in his second Epistle, speaketh on this wise of the receiving of faith. 
2. peter. 1.  Simon peter the servant and Apostle of our Lord jesus christ, to them which have obtained like faith with us, by the righteousness that cometh of our lord & Saviour jesus christ. But john the Apostle teacheth most plainly from whence we have the spirit of faith, 
1. john. 4.  saying. Every spirit that coufesseth that jesus is come in the flesh, is of God, and every spirit that denieth jesus, is not of God, and the same is Antichrist. He saith also, that he in whom the spirit of verity is, receiveth the Gospel: we are of God, (sayeth he) he that knoweth God, heareth us, hereby we know the spirit of verity, and the spirit of error. Also Peter in the Acts of the apostles declareth that faith cometh through the lord jesus. This man (saith he) which 
Acts. 3.  ye see and know hath the name of him made whole, and faith which is by him, hath given this perfect health in the sight of you all. 
faith in Christ cometh of Christ, & by Christ  In like manner also it is showed in the same History, of the faith of Lydia, whose heart the Lord opened among other women which heard the gospel. 
Acts. 16.  And on the Sabbath day, we went out of the City & sat down by a river side, where they were wont to pray, and we spoke unto the women which were come thither, and a certain woman whose name was Lydia, a seller of purple, of the City of Thiatira, a worshipper of god, heard us: whose heart the lord so opened, that she attended unto the things that Paul spoke. And it is confirmed by the words of the verity itself, that faith cometh not by man's wisdom but by the inspiration of god, for the lord saith to his Disciples. But whom say ye that I am? Simon Peter answered, saying: Thou art Christ the son of the living god. 
Math. 16.  jesus answered & said unto him: Blessed art thou Simon the son of jonas, for flesh and blood hath not revealed this unto thee, but my father which is in heaven. Paul the Apostle also telleth that this faith is given by measure, at the pleasure of him that giveth it, on this wise: I say unto you all, through the grace that is given to me, that no man esteem of himself more than becometh him to esteem, but that he discreetly judged of himself as god hath dealt to every man the measure of faith. Also the same Paul declaring that the 
Rom. 12.  unity and agreement of the right faith, and the consenting to the honour of god, doth proceed and come of god, saith. The god of patience and consolation, 
Rom. 15.  grant you to be like minded one towards another of you, after th'ensample of jesus christ, that ye agreeing together, may with one mouth praise GOD the father of our Lord jesus christ. And afterward: the god of hope fill you with all joy and peace in believing, that ye may be rich in hope, through the power of the holy ghost. By the which testimony, not only faith, but also joy and peace, and abundance of hope, are taught, not to be had but by the power and virtue of the holy ghost. And the Apostle, writing to the Ephesians of the richesses of grace, (the which grace giveth good things for evil), & of faith which is not had of ourself but of the gift of god, speaketh these words. But god which is rich in mercy, 
Ephe. 2.  for his great loves sake wherewith he loved us, when we were dead by sin, hath quickened us together in christ, by whose grace we are saved, and hath raised us up, and hath made us sit together in heavenly things, through christ jesus: for by grace are ye made safe through faith, and that not of yourselves, for it is the gift of God, & cometh not of works, lest any man should boast himself. For we are his handy work, created in christ jesus unto good works, unto the which, God hath ordained us before, that we should walk in them. Therefore the new creature hath this property, through grace, that they that are of Gods fasshioning, which are made in Christ by a heavenvly nativity, be not idle sluggards, nor given to sloth, but increase from virtue to virtue, & go from strength to strength, walking in the way of good works. For this is to be made in fashion. This is to be made a new creature of an old. This is to be reform from the image of the earthy man, into the image of the heavenly man. All the which things he beginneth, he augmenteth or increaseth, & he performeth & finisheth either openly by the cooperatours or joint workers of grace, or else privily, by the secret ministering of the spirit, whose husbandry, whose building, and whose workmanship we are.   

How that all the gifts of virtue are given and ordered of the lord god, and that all things are in his hand, and that God is the author of all goodness.  
¶ The ix Chapter.  
BY these testimonies, as far as I can perceive, it is sufficiently declared (although other Documents might be gathered) that faith, whereby the ungodly man is justified, is not had but by the gift of god, and that the same is given for no merits going before, but is given to th'end that it might be the beginning of merits, and where as it is given unasked, it is given that other good things might be obtained by her askinges. 
Grace is given before it be asked.  Concerning the which thing, I will gather certain testimonies out of many which show forth the abundance of grace, by the diversity of the gifts thereof. That it is of god therefore, that a man chooseth the way of god, and riseth up when he is fallen, the psalm of David singeth, saying: 
psalm. 36.  The Lord ordereth a man's goings, that he may will his way, when he falleth he shall take no hurt, for the Lord putteth under his hand. Also the same David teacheth that men come to god by the leading of god, 
psalm. 42.  saying. Send forth thy light and thy truth, they have led me and brought me unto thy holy hill, and unto thy Tabernacle, or place of thy dwelling.  
Also that the strength of man is in the lord, and that the will of God doth prevent the deliverance of man. 
psalm. 58.  My strength will I ascribe unto thee, (saith he) for god even my god is my deliverer, his will shall prevent me. In the proverbs also, we read of wisdom and understanding: for the Lord giveth wisdom, 
prouer. 2.  and from his face cometh knowledge and understanding. Also in the same book, speaking of the distribution of the wisdom of GOD, without the which, nothing is well done. 
prouer. 8.  It is thus said: counsel is mine, defence is mine, I am wisdom itself, and power is mine own. By me kings reign, and tyrants by me obtain the earth. Also in another place, that no man can go the right way, but by the ordering of god. 
prove. 20.  The steps of man are ordered of the Lord. For how doth a mortal man understand his own ways? Also in another place. 
prove. 21.  Every man thinketh himself to be just, but the lord ordereth the hearts. And afterward: the will is prepared of the lord. 
prove. 19  Again in the same book, he speaketh of thought and devise, on this wise. Many thoughts are in the heart of man, but the devise of the lord prevaileth. It is said also in Ecclesi. that both to have things necessary, and to use them well, is the gift of God. There is nothing good to man, 
Ecclesi. 5.  but that that he eateth & drinketh, and showeth his soul good of his labour, and truly I have seen these things. For it is in the hand of God: for who hath eaten or shall eat without him? Also it is red in the same bohe, that the hearts and works of the righteous men, are in the hand of God, and that they so much profit and go forward in their studies and desires, as he shall give. 
Eccle. 9  What pain soever a man take to get him, he shall not find him, and whatsoever a wise man shall say to him, to instruct him that he might have knowledge, he shall not find it out. For I have laid up all these things in my heart, & my heart hath seen all this, that both the just men & the wise men & also their works, are in the hands of god. And it is spoken in the book of wisdom, of the same work of grace, on this wise. For he is both the captain of wisdom, and the amender of the wise. In his hand are both we and our words, 
Sapi. 7.  & the knowledge of all wisdom and works, & discipline Of Continency also, that it is had of God's gift, the same scripture speaketh on this wise: 
Sapi. 8.  After that I knew that I could none otherwise be chaste except God gave it me: and this was also a point of wisdom, to know whose gift it is. Unto the which sentence, the doctrine of the Apostle Saint Paul agreeth, writing on this wise in the first Epistle to the Corinthians. 
1. Cor. 7.  I would all men were as I am myself, but every one hath his proper gift of God, one after this sort, another after that. Also the Lord in the Gospel of matthew declareth the very same of chastity. For when his Disciples said: If the cause of man and wife be such, it is not expedient to marry. jesus saith unto them: 
Math. 19  All men are not able to attain unto that ye speak of, but they to whom it is given of my father. 
Ecclesi. 1.  It is read in Ecclesiasticus on the same wise, of the fear of God and of wisdom: The fear of the Lord is the crown of wisdom, and both are the gift of God. Also in the same. The fear of the Lord hath set itself above all things: blessed is the man to whom it is granted to have the fear of the Lord. 
Esay. 33.  Esay the prophet speaketh likewise of the spiritual richesse, whereof God is the author. Our salvation cometh with treasures, as for wisdom and godliness, and nurture, they come from the Lord, these are the treasures of righteousness. Also he speaketh these words of the depth of the riches of the wisdom & knowledge of God, whose goodness is prevented with the merit of no man, which hath measured the water with his hand, 
Esay. 4.  the heaven with his span, and the whole earth with three fingers, which hath weighed the mountains in the skaoles, and the rocks in the balance: who hath known the mind of the Lord, or who hath been his counsellor? who can instruct him, or of whom hath he asked counsel, and he hath taught him? Or who hath showed him judgement? or who hath showed him the way of wisdom? or who hath first given to him, that he may recompense him? whereof also in the book of job the words of the lord are red in the 
job. 4.  same sense, saying: who hath given to me first, that I should recompense him? All things that are under heaven are mine.  
jeremias also sayeth on this wise, that a man hath right wisdom from god. 
jerem. 10.  O lord, I know that it is not in man's power to order his own way, neither is it in man to rule his own journey. Also the Lord protesteth by the same Prophet, that the conversion of the heart to God, is of God, 
jerem. 24.  and he sayeth. I will restore them unto this land, and I will new build them, and will not destroy them, I will plant them, and not pull them up. I will give them an heart that they may know me, for I am the Lord and they shallbe my people, and I will be their God, for they shallbe converted unto me with their hole heart. Also the same Prophet she wing that it cometh of god that we know god, saith. And they shall know that I am the Lord their God, and I will give them an heart to know me, and ears to hear me. The Apostle in the first Epistle to the Corinthians, 
1. Cor. 12.  teacheth that every good word and every holy work, is the secret working if the holy spirit, without whom nothing is well done, saying: Therefore I do you to understand that no man speaking in the spirit of god defieth jesus. And no man can say that jesus is the Lord, but in the holy ghost. For there be diversities of gifts or graces, and yet but one spirit, and there be differences of administrations, and yet but one Lord, and there be divers manner of operations, and yet but one God, which worketh all in all. The gifts of the spirit are given to every man to edify withal. For to one is given the utterance of wisdom by the spirit. To another is given the utterance of knowledge by the same spirit, 
Faith is the gift of God, and the working of the spirit.  to another is given faith by the same spirit, to another the gift of healing by the same spirit, to another prophesy, to another judgement to discern spirits, to another divers tongues, to another the interpretation of tongues: and all these worketh one and the same spirit, dividing unto every man, 
Not as we list.  even as he will.  
The same Apostle unto the Ephesians saith, that every man hath so much grace as the Lord hath given him. One body & one spirit (saith he) as ye are called in one hope of your calling. One Lord, 
Ephes. 4.  one faith, one baptism, one God and father of all, which is above all men, and over all things, and in us all. For to every one of us is given grace, according to the measure of the gift of Christ. For the which cause he saith: He ascended up on high, and hath led captivity captive, and given gifts to men. Also the same Apostle in the second Corinth's saith: 
2. Cor. 3.  that we are not able to think that that is spiritual, but by the grace of God. Such trust have we towards God, through christ, not that we are sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God, which hath made us meet ministers of the new Testament, not in the letter, but in the spirit: for the letter killeth, but the spirit giveth life. Again in the same Epistle, teaching that the desire and the sufficiency or ableness unto good works are ministered of God, 
2. Cor. 9  he saith: God is able to make all grace to abound in you, that ye all having sufficient of all things, may be rich in every good work, as it is written: He hath dispersed abroad and given to the poor, his righteousness abideth for ever. For he that ministereth seed to the sour, shall give you food to eat, and shall increase the fruits of your righteousness, that ye being made rich to the uttermost, may have plenty unto all singleness.  
And the Apostle writing to the Ephesians, teacheth that all good things where with God is pleased are the gifts of GOD, and that it behoveth them to be asked of God, that he may give them to those which have them not. For this cause (saith he) do I bow my knees unto the father of our Lord jesus Christ, 
Ephes. 3.  of whom is named all fatherhod both in heaven and in earth, that he would give you power according to the richesses of his glory, that ye might be strengthened by his spirit in the inner man, that christ might dwell in your hearts by faith: that ye being rooted and grounded in love, might be able to comprehend with all Saints, what is that breadth and length, depth and height, and to know what the love of Christ is, which love passeth knowledge, that ye might be filled with all manner of fullness that cometh of God. And unto him that is able to do & to work all things more abundantly in us, than we can either ask or think, according to that power wherewith he now worketh in us. To him he praise and glory in the congregation, by jesus christ throughout all worlds Amen. And james the Apostle telleth in like manner, that God is the author of every good thing, whose gifts are neither uncertain nor mutable, but proceeding of the eternal will, 
jacob. 1,  saying: Do not ye err my dear brethren. Every good gift and every perfect gift descendeth from above from the father of light, with whom there is no variableness, neither is he changed unto darkness. Of his own good will begat he us with the word of truth, that we might be the first fruits of his creatures. Unto whom the Prophet zacharias agreeth, 
zach. 9  saying: In that day the Lord shall save his people as sheep, for holy stones shall be rolled upon his land. For if any thing be good it is his, if any thing be precious, it cometh of him. And in the Gospel of Saint Mathe we it is told likewise, that knowledge and understanding are the gifts of God, which he giveth to whom he will: Then his Disciples came unto him, 
Math. 13.  and said: Why dost thou speak unto them in parables? But he answered and said unto them: because that unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. john the Evangelist doth also show, that no man hath any goodness except he receive it from above, 
john. 3.  saying: A man can receive nothing except it be given him from heaven. The verity himself also teacheth in the same Gospel, that no man cometh to the son, unless he be drawn of the father. For god maketh him that shall come both to understand and to be obedient. 
john. 6.  No man (saith he) can come to me, except the father which sent me do draw him, and I will raise him up in the last day. For it is written in the Prophets: And they shallbe all apt to be taught of God. Every one that hath heard and learned of the father, cometh unto me. And afterward: For this cause said I unto you that no man can come unto me, except it be given him of my father. The authority of the holy Scriptures doth confirm, that to go forward and to continue unto the end in faith and good works, cometh of the gift and help of God. For the Apostle Paul writing to the Philippians saith. 
Philip. 1.  I surely believe this, that he that hath begun a good work in you, will also accomplish and perform the same in you even unto the day of Jesus' Christ. 
Pelagius.  A certain man willing to convert the virtue of this text to his own wrong understanding, would have it to be understand as if it had been said: which hath begun of you, that both the beginning and ending of the work should be referred unto man, and not unto God, which willed both to begin and to end. But the most excellent preacher of grace hath confuted this most mad pride in the same Epistle, 
Philip. 1.  saying. Fear not ye your adversaries for any thing: for that same that is to them the cause of damnation, is to you the cause of salvation, 
faith and patience are the gifts of god for Christ'S sake. philip. 2.  and that of God. For unto you it is given for Christ's sake, that ye should not only believe in him, but also that ye should suffer for him. And again: work out your salvation with fear and trembling (saith he) For it is God that worketh in you the will & the performance, and that of his good will. Also in the first Epistle to the Thessalonians he teacheth, that the beginning, the going forward, and the finishing of virtues, do come of God, saying. God himself, & our father, & our Lord jesus, direct our journey towards you, 
1. Tessa. 3.  and the Lord multiply you, and make your love abundant one towards another, & towards all men, like as we do abound in love towards you, to confirm your hearts without fault in holiness of life, before God & our father, at the coming of our Lord jesus Christ with all his Saints. Also writing to the Corinthians, 
1. Cor. 15.  and commending the fruitful perseverance of all virtues to be the gift of God, he saith: I thank my God alway for you, for the grace of God that is given you in jesus christ: for ye are made rich in all things in him, in all doctrine and wisdom, like as the testimony of jesus Christ is confirmed in you, so that ye are not behind in any gift, waiting for the appearing of our Lord jesus Christ, the which shall also strengthen you unto the end without fault, unto the day of the coming of our Lord jesus christ.  
Also unto the Romans he speaketh of the love of Christ, whereby he maketh them whom he loveth, inseparable, that is to say: he maketh them to persever and continue unto the end. For what other thing is it to persever, than not to be overcome with temptation? 
Rom. 8.  Who (saith he) shall separate us from the love of christ? shall tribulation? or persecution? or anguish? or hunger? or nakedness? or peril? or sword? As it is written. For thy sake we are killed all the day long, 
psalm 43.  and are counted as sheep appointed to be slain: But in all these things we overcome and have the victory through him that hath loved us. 
1. Cor. 15.  Also to the Corinthians, speaking of the victory that Christ worketh, he saith. The sting of death is sin. The strength of sin is the law: but thanked be GOD which hath given us the victory thorough jesus Christ our Lord. Also to the Thessalonians of the perseverance or continuance which God giveth, 
1. Thes. 5.  he saith: 
It is only god that keepeth us faultless.  And the GOD of peace sanctify you through out, that your whole spirit soul and body may be kept faultless unto the coming of our Lord jesus Christ. Faithful is he that hath called you, which also will do it. Also unto the same Thessalonians: that all our goodness, either in working or in speaking, and also the continuance in the same are the gifts of God, he showeth us on this wise, 
2. Thess. 2  saying: Our Lord jesus Christ himself, and God our father, which hath loved us, and given us everlasting consolation and good hope thorough grace, comfort your hearts, and stablish you in all doctrine and good doing. Furthermore, my brethren pray for us, that the word of god may have free passage, and be glorified as it is with you, & that we may be delivered from unreasonable and evil men. For all men have not faith: 
2. Thess. 3.  but the Lord is faithful which shall establish you, and keep you from evil. Let us also hear the Apostle Peter, from whence he teacheth the virtue of perseverance to come. The GOD of all grace (saith he) which hath called us unto his eternal glory by Christ jesus, 
1. peter. 5.  shall his own self after ye have suffered a little affliction, make you perfect, confirm, strength, & stablish you, to whom be power and dominion for evermore. 
1. john. 4.  john the Apostle also telleth on this wise, that the victory of the Saints is the work of God, which dwelleth in the Saints. Ye are of God little babes, and ye have overcome the world: for he that is in you, 
1. john. 5.  is greater than he that is in the world. Also the same saith: All that is borne of God overcometh the world, and this is the victory that overcometh the world, even our faith.  
It is declared also in the Gospel of Luke, 
Luke. 22.  that it is God's gift that men persever in faith. And jesus said unto Peter: Simon Simon, behold Satan hath desired to sift you like meal, but I have prayed for thee Peter that thy faith should not fail. And after thou art converted strength thy brethren. And pray that ye fall not into temptation.  
We read also in the Gospel of john, that the verity speaketh these words of the sheep of Christ, which no man can take out of his hand. 
john. 10.  But ye believe not, because ye are not of my sheep. My sheep hear my voice and I know them, and they follow me, and I give unto them eternal life, & they shall never perish, neither shall any man pluck them out of my hand. Also in the same Gospel are these things said by the mouth of the Lord, of them whom the father giveth to the son, who also come every one to the son, and of whom none doth perish. All that the father giveth me, 
john. 6.  cometh unto me, and him that cometh unto me I cast not away. For I am come down from heaven, not to do mine own will, but the will of him that sent me, and this is the will of the father that sent me: that of all which he hath given me, I should lose nothing, but should raise them up again in the last day. There be many other things in the discourse and order of the Canonical Scriptures, which I omit because I would be brief. For the testimonies that I have recited are not a few, nor obscure, nor yet of small authority: In whom notwithstanding it is most fully declared, that all things pertaining to the attaining unto everlasting life, are neither begun, neither can be augmented, nor yet performed or finished, without the grace of God. 
1. Cor. 4.  And against all election that glorieth of free will, this sentence of the Apostle doth most invinsibly impugn, 
That is to say, who hath made the difference between the and the naughtiest man in the world, or who hath made thee better than him.  who saith. But who discerneth thee? And, what hast thou, that thou haste not received. And if thou hast received, why boastest thou as though thou hadst not received it? Therefore the depth of this question, which we (according to the admiration of the apostle) do confess to be unsearchable, is not answered by the will and nylle of free will. For although it be in man to nille goodness, yet except it be given him he cannot will that that is good, and the one hath nature drawn unto it by transgression, the other hath nature received by grace. But how this cometh to pass, that this one and the same nature, (which before reconciliation is in all men evil, and in all men miserable) is not justified in all men: and is discerned and divided into a certain part of itself, from those that perish, by him that came to seek, and to save that perished and was lost, cannot by the wit of man be tried out in any wise.  
For how much so ever the cursedness of wicked men is to be blamed, for resisting the grace of GOD: shall that prove that they to whom it is given, have deserved it? Or else that the self same power and working of grace, that subdueth to itself whom it will, was not able to convert and turn unto it, those which remain unconverted? Even such were they that are drawn, as they be which are left in their own hardness. But unto the one part hath wonderful grace given what it would. And unto the other part hath just verity given that, that was due: to the intent that the judgement of GOD may be more unsearchable in the election of grace, then in the retribution, and yielding of justice.  
notwithstanding, least that part of our faith should seem to be dymynyshed, wherein we godly believe that God willeth all men to be saved through the knowledge of the truth, (by that that is evidently showed in the effects of grace) we must labour and endeavour thorough the help of Christ, that the stability and certainty of this difference may appear to us. And because the business of so necessary a knowledge requireth no small travail and diligence, we will begin the disputation that shall follow in the beginning of another book.   
The end of the first book.   

¶ The contents of all the chapters of the second book of saint Ambrose Bishop of Milan, entitled of the vocation of all nations.  
THat there are three things in the question above disputed, whereon he ought to stand & more largely to dispute on, and that God is a just dysposer, and that (as touching those things which the Lord hath commanded the preachers) there is no difference made of any nation, neither is there any man excepted, but that the Gospel was sent to all men, and the grace of god our saviour hath appeared unto all men: Also of the mystery of that which was spoken to the Apostles, ye shall not go into the way of the gentiles, etc. and of the secret judgements of God in the vocation and calling of men.  
That no man can come to the knowledge of the truth and apprehend salvation by his own merits, but by the help and working of God's grace.  
Of the consideration of the diversities, whereby the workings and gifts of God's grace are diversly disposed  
That the turning away from God, is not of god's ordinance or appoinment, but of a man's own proper will.  
That before the coming of christ, the nations that being alienated and enstraunged from the conversation of Israel, had no hope, were not therefore to be holden excused as blameless: and how through the persecutions of good men, Christ increased his people.  
That thirst died for all wicked men and sinners.  
How that the mystery of the calling of the heathen was known to the Prophets and also to the Apostles.  
Why so great a multitude of infants being unbaptized are seque stred from eternal salvation.  
How grace prepareth the will, as a servant and receiver of her gifts.  
A rehearsal of the things disputed and defined in this second book, with a conclusion of this work, that is to say: after what manner God willeth all men to be saved.   

The second book of Saint Ambrose Bishop, of the vocation and calling of all nations, wherein he establisheth with most firm and strong arguments, those things which are defined  

¶ The first Chapter.  
ALl contention removed and settea part, the which the bitter courage of intemperate disputations doth in gender and breed. It is evident that there are three things in this question, whereof I begin this second book, of the which it behoveth to entreat more largely. One, which must of necessity be granted, that god willeth all men to be saved, and to come to the knowledge of the truth. Another which in no wise may be doubted: that no man can come to the knowledge of the truth by his own proper merits, but by the help and work of God's grace. The third, which is to be confessed is this, namely that the depth of god's judgements cannot be found out nor attained unto of man's understanding, and that it ought not to be searched why he saveth not all men, which willeth all men to be saved. For if that be not sought for, which cannot be known, there shall remain no cause of contention between the first and second definition: but either of them may be preached, and either of them may be believed with a sure and a quiet faith. Surely god with whom there is no unequitie, and all whose ways are mercy and truth, the good maker of all men, is a just ordinatour and dysposer, he damneth no man perceiving, he delivereth no man of duty, punishing that that is ours when he punisheth offenders, and giving of his own, when he maketh just men, that the mouth of them which speak unrighteous things may be stopped, and that god may be justified in his sayings, and overcome when he is judged. Neither may the complaint of him that is damned be just, nor yet the arrogancy of him that is justified be true.  
If either the one say, he hath not deserved to be punished or the other say that he hath deserved grace. And like as those sayings the which I have declared out of the holy scriptures for the setting forth of grace, cannot be confuted nor stained by any reason or craft of disputation, so that so great a number of sentences plainly agreeing together in themselves, might be drawn or wrested into any uncertainty of a false exposition: Even so also, that that is found in the same body of the scriptures touching the salvation of all men cannot be reproved by any contrary argumentation: So that the harder the same is to be understanden and apprehended, with so much the more laudabler faith it ought to be believed. Great is the force of consent, to whom th'authority is sufficient to follow the truth, yea although the reason of it be unknown. Therefore let us diligently consider, what the Lord commandeth the preachers of the Gospel. For in Saint Mathewes Gospel he sayeth thus: 
Math. 28.  All power is given to me both in heaven and in earth: Go your ways therefore, and teach all nations, baptizing them in the name of the father, and of the son, and of the holy ghost, teaching them to observe all things that I have commanded you. And behold I am with you always unto the end of the world. 
Mark. 16.  And in Saint Mark, it is said to the same Apostles on this wise. Go ye into all the world, preach ye the Gospel to every creature: and whosoever shall believe and be baptised, the same shall be saved, but whoso will not believe shallbe dampened. Is there any difference made here of any nation or of any men in this commandment. He hath excepted no man for merit, he hath separated no man for his stock or lineage, he hath made no difference of the state of men. The Gospel of the Cross of christ was sent even to all men. And lest the ministery of the preachers should seem to be done by the only work of man: behold (sayeth he) I am with you always even unto the worlds end: That is to say, when ye shall enter in as sheep among wolves, be not afraid of your own infirmity, but put your trust in my power, 
Math. 10.  which unto the end of the world will not forsake you in all this work or business. Not to the end that ye should suffer nothing: but that that much more is, I will bring it so to pass that ye shall not be overcome with the raging cruelty of any tyrants. For in my power shall ye preach, and by me it shall come to pass, that even amongs the deniers and those that speak against you, yea even amongs those the rage against you, Abraham's children shallbe raised up of stones. I will put into their minds whatsoever I have taught, and I will perform that which I have promised. They shall betray you in their counsels, and shall scourge you in their synagogues, and for my name's sake shall ye stand before Kings and Rulers, in a witness to them, and to the gentiles. But when they shall deliver you up, take no thought how or what ye shall speak: for it is not ye that shall speak, but the spirit of your father that speaketh in you.  
For the brother shall betray the brother unto death, and the father the son, and the Children shall arise against their fathers and mothers, and shall put them to death, and ye shall be hated of all men for my name sake. But whosoever shall endure unto the end, he shall be saved. The grace of GOD our saviour hath therefore 
Titus. 2.  appeared (sayeth the Apostle) unto all men: and yet were the gifts of grace hated of all men. And while there were some that hated, & other some that were oppressed with the hatred of them that persecuted: yet was there neither of the parties deprived of the name of all men, the portion of the rebels having the loss of their salvation, but the dignity of the faithful obtaining the number of all fullness. For the Apostle Saint john saith: 
1. john. 2.  But if any man sin, we have an advocate with the father, even jesus Christ the righteous, and he is the propitiation for our sins: and no● for our sins only, but also frr the sins of the whole world. And it is a mystery of a great & unspeakable Sacrament, that unto those preachers to whom it was said: 
Mark 16.  Go ye into all the world & preach the Gospel to all creatures: 
Math. 10.  unto the same was it said afore, ye shall not go into the way of the gentiles, and into the Cities of the Samaritans shall ye not enter, but rather go ye to the lost sheep of the house of Israel. For though the Gospel should be directed unto the vocation and calling of all men, and the Lord would all men to be saved, and to come to the knowledge of the truth: yet notwithstanding, he had not taken away from himself the power and authority of his dispensation, so that the order of his council should run otherwise then he had appointed in his secret and just judgement: wherefore the murmurings of obstinate men's complaints take no place. For it is sure, that whatsoever GOD would have done, ought not to be done otherwise the he would. And in time paste, what time the Lord jesus sat in the glory of God the father, and the preachers of the word did labour in the business that they had taken upon them, 
Act. 16.  the Apostles willing to preach the word in Asia, were forbidden of the holy ghost. And when they purposed to go into Bythinia, they were forbidden of the spirit of jesus: Doubtless not that the grace of God was denied to that people, but as it should appear, it was protracted & delayed for a time. For afterwards the Christian faith was of power among them also. But what the cause was of the deferring of their calling it is not known. And yet are we taught by the example of the thing, that done it was: because that among generals, whether they be promises or works, or else precepts, God knoweth by a secret reason how to ordain and dispose certain things being excepted from the common causes.  
I believe, for that intent that those things which shine more dymlye, having shadows over them, might apeere the more marvelous to us when we see them: lest our sight should become the more dull and negligent, through the facility and easiness of the sight thereof, and should after a certain manner slumber in accustomed things if it were not stirred up by unaccustomed things. And we have known these incognoscible delays of illuminations to have happened in many houses and families, among whom doubtless many perish in unbelief, not only among the wicked which are far from the truth: but also even in the Cities of the believers, while they which are to become Christians, are against the Christian faith. For many shall love that they have hated, and shall preach that, that they do not now allow. And among these things: who shall make it known unto these murmuters or curious searchers, why the Sun of righteousness shineth not yet to some Nations, and why also the verity which is to be revealed hereafter, withholdeth at this time her bright beams from the hearts that are so full of darkness: why they which are to be reformed afterwards are suffered so long to go astray, and why that that is given to old men in the end of their life, is not given them by so long a time before? Why the children believe now in Christ, and the parents do not yet believe? And again, why an evil child differeth utterly from his godly and religious parents? And yet notwithstanding prayers are daily made to god (which is both the giver of the beginning of faith, & also of then crease thereof) according to his commandment: so that both if he mercifully do hear, the grace of his mercy may be known, and also if he do not favourably hear, the truth of his judgement may be understanden. And also in times passed even the same grace which after the resurrection of our Lord jesus Christ was spread abroad every where, and of the which it is written: (Thy illuminations hath shone abroad to all the world) was not lacking in the world. 
Psalm. 76.  For though it can not be denied but that the people of Israel were elected by a special regard and mercy of God: and all other Nations were suffered to walk in their own ways, that is to say, were suffered to live after their own will: yet notwithstanding, the everlasting goodness of the creature did not so turn away itself from those men, that he did not admonish them by some significasignifications both to know him and also to fear him.  
For heaven and earth, the sea, and every creature which may be seen & known, was chief ordained for this profit and utility of mankind: to the intent that the reasonable nature, through the beholding of so many kinds of things, through the experience of so many good things, through the receit of so many gifts, might be instructed to the worship and love of his maker: the spirit of God replenishing all things, in whom we live, move, 
Act. 17.  and have our being.  
And though that health be far from sinners, yet is there nothing void of the presence and power of his salvation. Therefore as the Prophet saith: The earth is full of the mercy of the Lord, 
psalm. 32.  that never failed any time or any generation. And he did ever bestow that same providence, by the which he doth give and preserve all things to the governance & succouring of nature, having ordinarily prepared and appointed by the immutability of his eternal council, unto whom, and what he himself would distribute in their seasons: and also the unsearchable and investigable measures of his manifold grace, whereby he would diversly give & distribute his gifts and divine mysteries. For like as the liberality and largeness of this grace, which last of all had her influence upon all Nations, doth not evacuate that which fell upon one Israel under the law, nor the richesse present do not abolish the faith of the former penury and scarceness: Even so likewise we must not imagine of that care and regard of God which properly governed the children of the patriarchs, that the merciful governances of God were withdrawn from the residue of men: who surely in comparison of the elect, seem to be but abjects, but they never were repelled from both manifest and secret benefits. For we read in the Acts of the Apostles, 
Act. 14.  that Paul and Barnabas the Apostles said to the Lycaonians: Ye men, why do ye these things? We also are mortal men like unto you, preaching unto you that ye should be converted from these vain things unto the living god, who made both heaven & earth, the sea, & all things in them contained: who in times past suffered all nations to wander their own ways. And yet left he not himself without witness, in that he sent us his benefits, in giving us rain from heaven & fruitful seasons, filling our hearts with food and gladness. And what witness is this which ever served the Lord, & never kept silence of his goodness & power? but that same unspeakable beauty of the whole world, & the rich & orderly liberality of his unspeakable benefits, by the which certain tables of the eternal law were written in the hearts of men: that the common and public doctrine of god's institution might be read in the books of the elements. The heavens therefore and all the heavenly bodies, the sea, the land, and all that ever is in them, did preach the glory of GOD, with the consonant harmony of their kind and ordination, and by that perpetual preaching they uttered the majesty of their maker. And yet notwithstanding, the greatest number of men which were suffered to walk the ways of their own will, did neither understand nor follow that law. And the savour of life which smelled unto life, became unto them the savour of death unto death, so that also even in those visible testimonies, it might be learned that the letter killeth, but the spirit giveth life.   

The ii Chapter.  
THat thing therefore which was done in Israel, through the ordinance of the law and the doctrine of the Prophets: that same the testimonies of all creatures & the marvelous works of God did continually among all nations. But forasmuch as among that people & Nation (to whom both those kinds of erudition was given) no man was justified but by grace, through the spirit of faith: who doubteth but that they which were able to please God, of what Nation so ever they were, or in what time soever they were, were discovered by the spirit of god's grace? The which grace, though afore time it was both more scarce and more privy and secret, yet did it never deny itself at any time in one power, in divers quantity, in immutable counsel, in manifold operation. For even in these days, wherein the rivers of unspeakable gifts do water the whole world, one manner is not given to all men, nor yet one measure. For though all one and the same verity be preached to all men, by the ministers of the word and of the grace of God, and all one and the same exhortation given: yet is it the husbandry of God, and the building of God (whose virtue worketh invisibly) that, that which is built may go forward, and that that which is tilled may grow and increase, as the Apostle Paul witnesseth, saying: What is Apollo? 
1. Cor. 3.  and what is Paul? his ministers are they whom ye have believed, even as the Lord hath given to every man. I have planted, Apollo hath watered, but GOD gave the increase. So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. He that planteth and he that watereth are one, & neither of them better than other: yet shall every man receive his reward according to his labour. We are gods labourers, ye are gods husbandry, ye are gods building. Therefore every man is so far forth an helper, a workman, and a minister of this husbandry and building, as the Lord shall give unto every man. And those which are tilled through the labour of the ministers, do increase unto that measure whereunto the author of the increase shall advance them. For in the field of the Lord there is not all like and one manner of planting. And though the building of all an whole temple do agree into one beauty, yet have not all the stones thereof one place, nor one use. Like wise also in a body, every member hath not one office, as the Apostle saith. 
1. Corin. 12  But now hath God disposed and ordered the members and every one of them at this own pleasure. And whereof these said members become apt, whence they become profitable, and whence they become so beautiful, the same doctor declareth, saying. Therefore I do you to understand, that no man speaking in the spirit of God, defieth jesus: and no man can call jesus the Lord, but by the holy ghost. And there be diversities of graces, and yet but one spirit, and there are differences of administrations, and yet but one Lord: and there be divers manner of operations, and yet but one God which worketh all in all.  
The gift of the spirit is given 
That is to say to every man to whom they are given.  to every man to edify with all: For to one is given through the spirit, the utterance of wisdom: To another is given the utterance of knowledge by the same spirit, to another is given faith by the same spirit: to another power to do miracles. To another prophecy. To another judgement or trial of spirits. To another divers tongues, To another the interpretation of languages. And all these things worketh one and the same spirit, dividing them to every man, even as he will. saying that the teacher of the gentiles hath showed these things with so great a light, and such a plainness: by what reason or for what cause should we doubt of it? Doth not the bud and beginning of all virtue springe to us from GOD? Also, who except he be to mad will complain of the difference of God's gifts? Or think that it is to be ascribed unto unlike merits: that it is not equally given of the heavenly liberality. For if this distribution should come from him, according to the merits of any works that went before, the Apostle would never have knit up the catalogue and rehearsal of those gifts with such a conclusion, as to say: All these things worketh one and the same spirit, dividing unto every man as he will, where no doubt if he would have the causes to be understand of merits, he would have said: dividing unto every one as they deserve. Like as he promised a reward of devotion to the planters & waterers: saying. Every man shall receive his own reward according to his work: therefore it is given to every man without merit whereby he may come to merit. And it is given afore any labour, 
He meaneth, to every man to whom it is given, as is said a little before. Math. 25.  whereby every man may receive reward according to his labour. The which thing to be even so: is also known by the testimony of the evangelical truth, whereas by a certain comparison it is said, that a certain man going into a far country, called his servants, and delivered unto them his substance, and unto one he gave five talents, and to another two, and to another one, to every man according to his ability, that is to say: according to their proper and natural possibility: and not according to their proper merit. For it is one thing to be able to work, and another thing to work, and it is one thing to be able to have charity, and another thing to have charity: and it is one thing to be capacious of Charity, of justice, of wisdom: But it is another thing to be chaste, just and wise.  
Wherefore, every thing that is repayrable, is not repaired: nor every thing that is curable, made hole. For it cometh of nature to be repayrable and curable, but to be repaired and cured, is of grace.  
And to conclude, those to whom an unlike number of talents was given unto, according to the measure of the capacity, that the distributour of the substance foresaw in them: they did not receive the reward of merit, but the matter or substance of the work: in the which the vigilant diligence of the two servants is not only honourable rewarded with glorious praises: but also is commanded to enter into the everlasting joy of their Lord. But the dull idleness and sloth full wickedness of the third, is no such wise punished, that both is he dishonoured with an opprobrious check, and also is dispatched of the portion or talon that he had received, for worthy was he to lose his unprofitable faith, that had not exercised charity.  
Wherefore in the words following, (wherein most evidently is declared the manner of the judgement to come) when the son of man shall sit in the seat of his majesty, all nations being first gathered together, some are led to the right hand, and other some shall be set on the left hand. When he hath praised those on his right hand for the works of charity, nothing is else objected to them on the left hand, but the neglecting of mercy and loving kindness. These therefore had also received faith: but they had not followed love. Neither shall they be dampened because they have not kept the gift, but because they have not increased it. For although that all good gifts are of god, yet some of them are given of God unasked: to the intent that by those which are received, those may be sought which are not yet given. The seed that is sown in the ground, is not sown to that intent it should remain only the same: but that in bringing forth fruit it should become manifold & great number: the prosperity whereof cometh from him that giveth the increase. But now a ground being lively and fruitful through the rain of grace, hath that that is looked for of it, according to that, that it received to be increased.   

¶ The iii Chapter.  
THese things (as I suppose, and as far as the Lord hath given me knowledge) being rightly handled, let us return unto that from whence our disputation made digression: that is to say, to the consideration of the differences whereby the works and gifts of gods grace are variated and made diverse. The highness of the richesse of God's knowledge and wisdom (whose judgements are unsearchable and his ways passed finding out) hath always in such wise moderated his merci and judgement, that in the most secret will of his eternal counsel, he would not that the measures of his gifts should be equal in all things upon all generations or upon all men. For after one manner hath he helped those men whom he taught to know him by the testimonies of the heaven and the earth: and after another manner those for whom he had provided to be helped, not only by the service of the Elements, but also by the doctrine of the law, by the oracles of the Prophets, by miracles and signs, & by the help and secure of angels. And he much more otherwise declared his mercy to all men, when the son of god became the son of man, that he might be found of them that sought not after him, and might appear to them that asked not for him. And that he might have the pre-eminence, not only in one people of the stock of Israel: but that the multiplied seed of Abraham might springe in every nation which is under heaven. Into the which succession of heritage, not the Children of the flesh, but the Children of promise should enter. And that there should be now as great a scarceness of grace among the people of the jews, as was in times passed among other nations. Nevertheless it is promised, that when the fullness of the gentiles is come in, than their dryness shall be watered also. Who now can tell what the causes should be of these diversities & unliknesses being all under one and the same grace? Or what the reason of it is, saying the scriptures do not tell it? And forasmuch as the knowledge of th'apostle Paul in these things passeth from disputation unto wonder: who dare presume so far, as to think that these can be opened by disputing, and are not rather to be marveled at with silence. Let this secret therefore be pacientli & gently unknown, that is set so far from man's understanding. Yet, because things that are close shut up cannot be known: the entrance to things that are opened may not be overpassed and let slip. For many authorities of the holy scriptures have manifestly declared, and the continual experiments of all ages have taught, that the just mercy of God, and his merciful justice, hath not ceased at any time to nourish the bodies of men, nor to teach them, nor yet to help their understandings & minds. For it hath ever rained on the 
●ath. 5.  good and bad, he hath made his son ever to arise upon both the just and unjust: he hath ever given the breath of life, he hath ever given the continual courses of the day & the night, he hath ever given fruitfulness to the ground, increase to the seeds, and fecundity or multiplying to the generation of men. And if he have at any time diminished any of these things, he hath chastened with gentle correction the backturnings and sloth of those that abused them, to the intent that they should seek his mercy in their adversity, whose justice they feared not in their prosperity.  
Furthermore, if we have recourse to the very beginning of the world, we shall find that the spirit of God was the governor 
Genes. 6.  of all the saints that were before the flood, for the which cause they were named the sons of God. 
Rom. 8.  For as th'apostle saith: whosoever are ruled or led by the spirit of God, they are the sons of God. And when they had neglected the observations of their fathers, by mingling themselves in the unlawful marriages of the reprobates, and for that wicked society and mingling were judged worthy of destruction: the lord said. My spirit shall not abide in these men, for they are flesh. Whereby it appeareth that the same people, whose generation are set in a diverse order with the number of their years, was afore that spiritual, even in the same will which the holy ghost doth govern: bestowing the temperauncye of his regiment and governance in such sort, that he took not away the power to decline to sin: the which power if this people had not had, they could neither have forsaken God nor yet be forsaken of God: It should be that same of whom it is spoken. Happy is he that was able to offend, and hath not offended. During the time therefore that 
Eccle. 13.  this people abode in God, they remained in that will that god inspired and governed. For the will (as it is written) is prepared of the Lord. But of this preparation there is not alway one success nor yet one measure: for the works and gifts of grace are dissevered in diverse wise and by innumerable differences, and in every kind of the said gifts, there are unlike degrees and uneven quantities. For like as in the coming up of herbs & trees that the earth bringeth forth, there is not all one beauti or likeness, nor one kind of them all, but every one of them cometh forth in the form of his own seed, & in the quantity of his own kind: neither do they receive full beauty incontinent, assoon as they come forth, but come forward by certain orderly increasing, until they come to the perfit quantity of their state that happened unto them by the same increasing or growing. Even so, the sedes of the gifts of the holy ghost, and the plants of virtues, do not grow in every field of man's heart holly, the same and at once that they shall be afterwards. And it is an hard thing to find ripeness in the beginning, and perfection in the first entrance.  
Yet many times the mighty and merciful God doth pour forth these marvelous effects of his working, and whatsoever he will give, that same conveyeth he into certain minds altogether and at once, the tarrying for increase not waited for. Levi is sanctified in the loins of Abraham, and with him is also the house of Aaron and priestly order blessed. In Isaac conceived by promise and borne contrary to the hope of the old barren parents, is the calling of all the gentiles and the form of christ laid up and hid. jacob being beloved, without any help of merit is elected before he is born. 
jerem. 1.  To Iheremye it was said: Before I fashioned thee in the womb I knew thee, and or ever thou were borne I sanctified thee. 
Luc. 1.  john rejoiceth being filled with the holy ghost in his mother Elizabethes womb: And that there may be none greater among the children of women, he feeleth the beginnings of grace before the beginnings of nature. But although there want not other examples of the like doctrine, the which I overpass because I would be brief: yet is that sort of men thicker and more in number, unto whom what soever the heavenly liberality particularly giveth, doth grow by little and little, to th'intent that the causes of the gifts which are to be given, may be brought forth of the gifts which are already given. Some there be, 
Mark. 9  which after they have received faith, are not without diffidency & mistrust, which doubtless he knew to be in himself, which said: Lord I believe, help mine unbelief. And the which they perceived not to be quite out of their minds that said: 
Luke. 17.  Lord increase our faith. Some men do not understand the thing that they do believe, & many of those are long holden in the measure of their simplicity. Many do soon receive the light of understanding, & yet the same understanding hath not in all men one power and force, or like aptness. And many men there be, which when they seem to be decked and adorned with faith & understanding, yet faint they for lack of charity, & can not abide in those things that they see by faith and understanding: for a man cannot always continue in that thing that he loveth not with all his heart. Also the gift of charity itself is not always such, that the receiver thereof can take at once whatsoever belongeth to the fullness thereof. For there is a love which may be overcome with another love, and many times the love of GOD fadeth and widdereth away through the love of the world: except it increase to such an heat thorough kindling of the holy ghost, which can be quenched with no cold, nor wax faint thorough any heat.  
Therefore, when in this unspeakable gift of God there is a sum of all gifts, or a purpose whereto they are given, & also a certain life of all virtues: all other gifts are given to this end and purpose, that the intent of the faithful soul may have whereby it may press and attain to perfit charity. The which, because it is not only of god but also God himself, it maketh men stable and durable, and also unable to be overcome, whom it hath filled with the river of his pleasures. But they that know not the sweetness of these waters, and drink yet of the rivers of this world: or else if they have tasted any thing of the well of life but with their lips only, and yet do desire to be drunken with the golden cup of Babylon: those are utterly deceived in their own free choice, & are fallen away by their own free will. And if they continue in that sluggardy, they spoil themselves of that they have already received. For any kind of good thing may easily perish without charity, the which could not profit without charity.   

The four Chapter.  
AND these things which I have briefly and compendiously touched, 
God's ordinance extendeth not to the fall of men.  do suffice to this purpose, that we may most certainly know how that no faithful man, not departing from GOD, is forsaken of him, neither that the fall of any man is appointed by the ordinance of god. But many which yet have the use of reason, are therefore at liberty to turn back, because that not to have turned back might have a reward, and that the thing which could not be done without the working of the spirit of God might be reckoned for their merits, of whom it could not be done by will, which will in evil actions can be alone, but in good doing it can not be alone. For though it be agreeable to man's nature to be of a good will: yet the vice or fault that fell into nature through an evil will, is not overcome by the power of nature, but by the power of grace. Therefore that first people was governed by the spirit of God, and did obtain from the fellowship and manners of that cursed and foredampned people, through the information of the holy ghost: keeping a separation of themselves, from mingling with the carnal men: whose evils the long suffering of god did so long forbear, as the good men pleased him in that they did not follow them. But afterwards, when the good men were corrupted also through following of the evil, and did through the fault of will, wholly conspire together into all one wickedness. Whom (the house of Noah excepted) one ungodliness had polluted, one sentence and judgement did root out and destroy. But the goodness of God failed not that part of men which remained not in charity, but swelled from the beginning of them with the poison of the devils malice: 
Cain.  For the Lord vouchsafed through his fatherly counsel, to mitigate the prince of that wicked Nation, (who envied the good works of his holy brother, and imagined his death in his mischievous heart) saying to Cain: Why art thou sad? 
Gene. 4.  why doth thy countenance change? If thou offerest rightly, and yet devideste not rightly: hast thou not sinned? Be content, for the amendment thereof shall belong to thee, and thou shalt rule the matter. Put away (saith he) thy sadness, that ariseth of an envious disdain, and quench the flames of thy cruel hatred. 
He meaneth that Cain divided the worst of his fruits to GOD, whereas he should have given the best.  Abel hath not hurt thee, nor done thee harm in pleasing me. I have despised thine offerings by mine own judgement, not by his desire. Thou haste done a good work negligently. Chine oblation had been right, if the division had been right. Thou oughtest to have known what thou shouldest offer, seeing thou knewest to whom thou shouldest offer. Thou haste not rightly divided between me & thee, because thou haste reserved the best to thyself. This error therefore is thine, & this trespass is thine own: be quiet, and be not moved against thine innocent brother, but rather let thy fault be revoked to thyself. Let not sin reign and bear rule over thee, but rather take thou to thyself dominion over it: For by repenting, both thou shalt not proceed into greater mischief, and also shalt be cleansed from the thing wherein it grieved thee that thou hadst displeased me. Therefore when God spoke such things to Cain is it to be doubted that he would have brought to pass (yea and it sufficed as touching the manner of his healing) that Cain should have repent of his ungodly fury? But his stout malice became the more unexcusable, of that thing whereof it ought to have been the better reformed. And doubtless, God knew before to what end the conceit of the frantic fellow would come: neither was his mischievous will compelled to sin by necessity, because the knowledge of God could not be deceived. From whose conspiracy and working also the life of Abel might have been preserved without harm: but that it pleased GOD with the great praise of his patience, that the temporary woodness of the wicked man, should become the perpetual honour of the just man. And who cannot easily perceive that the goodness of God never denied itself to the posterity of this murderer of his brother, although they lived in the manners of their forefather, if he would but consider how much so long a patience of God, so great a plenty of temporal goods, & so great a number of issue increased, might have profited them? The which benefits, although they did nothing help to the remedy and amendment of them that were obdurate and hardened: yet do they prove that their falling away proceeded not of God's ordinance, but of their own will. But in the preservation of Noah, & of his sons and daughters in law, in whom the hope of th'increase of all nations was laid up: how great works of God's grace were declared, the holy Scripture doth tell plainly. Forasmuch as by that ark, which was of so wonderful wideness that it received all kinds of beasts (so much as belonged to the store of increase) the Church was figured, which was to be gathered together out of all nations of men, unto itself: when by a tree and by water, the redemption on the Cross and the washing of regeneration is opened: when in them that were saved from that destruction of the world, the fullness of all the gentiles is blessed: when the blessing of the increase of mankind is renewed, and liberty increased to eat what men list (strangled and blood only forbodden) And the security and safety of our salvation was consecrated, in the testimony of the bow of many colours, that is in the signs of manifold grace.  
The which Sacraments and mysteries verily, did not only instruct those few men of one household that were then: but also in them, all their pasterities and offspring, to the intent that the thing that was given to the reformation of the parents, might profit towards the instruction of the Children. And now, when in process of time, the posterities and generations of men were increased, & the great number of mortal men were waxen proud of their multiplyings, and according to the height of their pride, went about to build them a tower of an unmeasurable building, that it should reach up unto heaven: How marvelous was the censure of god's justice in repressing of that their arrogant presumption? which did confound that one only speech of those people that was so consonant and agreeable with significations that were known to every man among themselves, in to the diversity of lx and xii tougnes: that the agreement of the workmen perishing in disagreeable voices, the purpose of their mad enterprise might be broken: and that he might cause them to inhabit upon all the whole face of the earth, thorough the necessary scattering abroad of an evil gathering together. And the miracles of the Christian grace were foreordained in that work of God's providence, which should afterward call together all them that were so dispersed into the couplement of that building wherein every knee boweth to GOD, and every tongue confesseth that jesus Christ is in the glory of the father.  
This same largeness of grace did the promise of god that was made to Abraham declare, to be opened now in the fullness of the times appointed, by more evident tokens, what time as his double succession (that is to weet, the children of the flesh, and the children of promise) was compared to the multitude of gravel stones, & of stars. 
philip. 2.  And the old man being far from the hope of having any issue, through the aged barreynnesse of his wife: believed in a commendable faith through the issue of one son, that he should be the father of the whole world, 
john. 8.  foreseeing or rather beholding him in his seed, that said: Abraham saw my day, and rejoiced. By the which faith, when Abraham was justified, he had not yet received the commandment of circumcision: but his faith was counted to him for righteousness, when he was yet in his natural prepution or uncircumcision.  
And that same faith received the seal of circumcision, 
jesus Christ.  in that same member whereby the seed of procreation might come unto that flesh, wherein without all carnal seed, 
That is the virgin Mary.  God, the son of GOD, the word, might become flesh, and be borne of Abraham's daughter, even the Virgin Mary, taking all men into the fellowship of this his nativity and birth, which being borne again in Christ by the holy ghost, should believe the thing that Abraham believed.   

¶ The .v. Chapter.  
ANd this faith was held within one 
Gene. 12.  stock of people, before that seed came, of whom it was said to Abraham: In thy seed shall all nations of the earth be blessed, the hope of our redemption, being alive among the true Israelites. For although there were some of the strange nations, whom it vouchsafed the verity to lighten in the time of the law: yet were they so few, that it could scarce be known whether there were any or no. Neither for all this were the nations to be holden excused, which being enstraunged from the conversation of Israel, having no hope, and being without GOD in this world, perished in the darkness of ignorance. For this abundance of grace, that now wattereth all the world, did not flow aforetime with like plenteousness, for there was evermore a certain measure of the heavenly doctrine given unto all men: which notwithstanding it was of a more scarce and secret grace, yet was it sufficient as the Lord judged it unto some men for a remedy, and unto all men for a testimony, that it might appear, not doubtfully but evidently, that except, where sin was abundant, there grace had been more abundant, the like wickedness had also blinded all mankind now in these days. Whether peradventure are there better wits in these our days (as some men babble) then were of old time? & have the latter times brought forth minds that were more apt to receive God's gifts? The which thing if it were so, yet ought it to be ascribed to the goodness of the author, which made such minds as were not afore, that the people might be called unto eternal life. But there is nothing innovated or new changed in the carnal generation, neither is the offspring of the successors grown more genteller than their ancestors. But rather in the men of that time, wherein the redeemer of the world came: Look how much more duller that progeny and offspring was become, so much the stronger was iniquity found in them. The ungodly fury of the jews proved this right well. And how apt that generation was to the Gospel of christ, not only the hearts of the common people, but also the hearts of the Scribes, Princes, and Priests, have declared. To whom it was but a trifle to wax wood in cruelty and tyranny against the lamb of God that taketh away the sins of the world, by sedition, contumelies and reproaches, spittings, buffets, and blows, stoninges, scourgings, and at the last by crucifying him on the Cross contrary to the testimony of the law, contrary to the oracles of the Prophets, & contrary to the practising of godly virtues: But also they persecuted the witnesses of his resurrection with the like fury & madness. The which the Apostles, when they were scourged of the high Priests, showing the same out of David's psalm: said. Lord, thou art he that haste made heaven & earth, the sea & all that are in them, which in the holy ghost by the mouth of thy servant David our father, hast said: Why do the heathen rage, & the people imagine vain things? The kings of the earth do stand up, and the rulers have assembled together against the Lord and his anointed, for of a surety both Herode and Ponce Pilate, with the gentiles and people of Israel, have assembled together in this City, against thy holy child jesus, to do whatsoever thy hand and counsel have determined to be done. Therefore to the setting forth of God's grace, which was disposed and bend of gods eternal & unchangeable counsel unto the salvation of all nations, the former times were not eschewed, as not able to apprehend them: But these times were elected, the which have brought forth such a people, whose fierce and cruel wickedness, should go forward in doing those things that the hand of God and his counsel have determined to be done: not of the desire to profit any man, but to th'intent to deal cruelli: that the grace and power of God might be the more wonderful, which of so hard hearts, so dark minds, and so envious stomachs hath made a people to himself both faithful, obedient, and holy, which came not to the knowledge of the wisdom of god, by the wisdom of this world: but by the gift of him, of whom th'apostle S. john witnesseth, 
1. john. 5.  saying. We know that the son of God is come, & hath given us a mind to know the true GOD, and might be in his true son. Unto the which testimony the Apostle Paul agreeth, 
Colloss. 1.  saying. We thank GOD, which hath made us worthy to be partakers of the inheritance of the Saints in light, which hath delivered us from sin, and from the power of darkness and hath translated us into the kingdom of his dearly beloved son. And again he sayeth. 
Timon 5.  For we were sometime (saith he) foolish, unfaithful, wandering astray, serving divers desires & lusts, living in malice and envy, hating one another. But when the benignity and gentleness of our Saviour appeared, not of the works of righteousness which we wrought, but according to his merci hath he saved us, through the laver of regene ration of the holy ghost, which he hath poured forth on us abundantly, through jesus christ our Saviour, that we being justified by his grace, might be heirs of everlasting life through hope. Could it be more fully, more evidently, or more truly declared what merits Christ found in men, and what manners he subdued unto himself? what hearts he converted unto him, when he came not to heal those that were hole, but the sick, and to call, not the just, but the sinners to repentance? 
Note.  For the people of the gentiles which sat in darkness saw great light, and unto them that sat in the region and shadow of death light is begun to shine. The heathen raged, the people of the jews were angry, kings waxed fierce, the high powers countersayde, & all the superstitions and errors of the whole world impugned. But of the veri resisters, of the ragers, & of them that persecuted, christ augmented his people, & through enprisonmentes, punishments, and death, the faith of the Saints was strengthened, the truth got the victory, and the come of the lords field did abundantly increase all the world over: for there was such constancy of faith given from above, such confidence of hope, and such strength of patience, that the same fire of love which the holy ghost had kindled in the hearts of faithful men, could not be quenched of the oppressors by any manner of means, when even they which were tormented, were the more ferventer, & they which persecuted them, did many times feel as great heat, as those did whom they persecuted. Wherewith th'apostle s. Paul being inflamed, said boldly and fervently: 
Rom. 5.  Seeing therefore that we are justified by faith, we are at a peace with GOD, through our lord jesus Christ, by whom we have free access or coming through faith unto this grace wherein we stand, and rejoice in hope of the glory of the sons of God. Not only that, but we rejoice in tribulation: knowing that tribulation worketh patience, and patience worketh proof or experience, proof worketh hope, hope is not ashamed, neither departeth empty. For the love of God is shed abroad in our hearts, through the holy ghost which is given us. 
Rom. 8.  And again he saith: Who shall separate us from the love of Christ? shall tribulation or anguish? either persecution? or hunger? or nakedness, or peril or sword? As it is written. Behold we are killed continually, that is to weet: we are counted as sheep appointed to the slaughter. But yet in all these things we have the victory, through him that loved us. For I am sure, that neither death, nor life, neither angel, nor principate, nor power, neither present things, nor things to come, 
two worlds, one where of Christ saith, so hath God loved the world. etc. The other whereof he saith, I pray not for the world. etc.  neither height nor loweth, nor any other creature, shallbe able to separate us from the love of god, which is in Christ jesus our Lord.  
This love being spread abroad by the holy ghost, hath brought to pass, that the world of the faithful should overcome the world of the wicked. This love hath confounded the cruelty of Nero, the fury of Domicianus, and of many Rulers after them, by the glorious end of innumerable martyrs. christ giving unto them that follow him, thorough the persecution of Kings, the crowns of everlasting reward.   

¶ The vi Chapter.  
THerefore there is no cause to doubt, but that jesus christ our Lord died for wicked men and sinners, whose number are found in the book. And died not Christ for all men then? yes no doubt, for all men died christ. For afore the reconciliation and atonement that was made by christ, there was not one man that was not either a sinner or else ungodly, as the Apostle sayeth. 
Rom. 5.  For if when as yet we were weak according to the time, christ died for us which were ungodly, for scarce will a man die for a righteous man: yet peradventure for a good man durst a man die. But God setteth forth his love towards us, seeing that when we were yet sinners, Christ died for us: much more now seeing we are reconciled, shall we be safe through his life. And the same Apostle in the second to the Corin. saith. For the love of god compelleth us to think thus, 
1. Cor. 5.  if one be dead for all, that then all are dead: & he died for all, that they which live, should not henceforth live unto themselves, but to him that died for them and arose again. But let us hear what he pronounceth of himself, saying: This is a true saying, 
1. Timo. 1.  and of all men worthy to be received, that Jesus' Christ came into this world to save sinners, of whom I am the chief: but therefore did I obtain mercy, that jesus Christ should first show on me all long patience, unto the example of them which should believe in him unto eternal life. Therefore, whether they were circumcised or uncircumcised, they were concluded all under sin, and one guylte or trespass hath tied or bound all men: and there was none, whether their guylte were more or less, which without the redemption of Christ could be saved: which redemption came freely into all the world, & appeared to all men indifferently: Forasmuch as on the fiftieth day from that Easter wherein the true lamb offered himself a sacrifice to GOD, when the Apostles and they which were of one mind with them, being full of the holy ghost, spoke in the tongues of all nations. A great multitude of men of divers Nations, being moved with the miracle, came together, that in them that were present, all the whole world might hear the Gospel of Christ.  
For there came together (as it is written) the Parthians and Medyans, 
Acts. 2.  the Elamytes, and they that dwell in Mesopotamia, men of jury, of Cappadocia, Pontus, and Asia, Phrigia, and Pamphilia, of Egipte and the parties of Libya which is about Ciren, and strangers of Rome, jews' also and Procelites, Creteans and Arabians, hearing the great works of god to be preached of in their own tongues: Whose testimony also might ren forth both in length & breadth unto those nations which were farther beyond them. To th'effect and working whereof, we believe that the Roman kingdom was enlarged through god's providence, that the Nations which should be called to the unity of the body of christ, might first be associated together under one ungodly power. Howbeit, the grace of christ hath not been contented to have those same limits that the Roman kingdom had: For it hath subdued at this time with the sceptre of the Cross of Christ, many nations of people, whom the other overcame not with feats of arms. Who also is made more amply by the governance of the Apostolical priesthood, in the tower of Religion, then by the seat of power. For peradventure like as we know certain Nations to be now adopted into the fellowship of the children of GOD, which thing they once desired not: Even so now there are certain Nations in the uttermost parts of the world, on whom the grace of our Saviour hath not yet shone. And we doubt not also concerning them, but that in the secret judgement of GOD, the time of their vocation and calling is appointed, wherein they may may hear and receive the Gospel, the which they have not yet seen: To whom yet that measure of the general help, which from above is always given to all men, is not denied. Though man's nature be wounded with so grievous a wound, that voluntary contemplation and beholding is not able fully to instruct any man in the knowledge of God, except the true light do first drive away the darkness of the heart, the which knowledge the just and good God of his unsearchable judgement hath not so plenteously spread abroad in times passed, like as he hath done in these last days: Whereof the Apostle Paul, 
Colloss. 1.  writing to the Collossians, calleth it the mystery which was hid from worlds and generations: but now is declared unto his saints, to whom God would make known the richesse of this glorious secret, among the gentiles, which is Christ in us.   

¶ The vii Chapter.  
WAs this mystery also unknown unto the Prophets? And did not they by whom the holy ghost did speak, know those things whereof they spoke? I think plainly it may not so be understand, but that that mystery was hid from the gentiles, which the Lord revealed when he would and to whom he would. For of the calling of the gentiles, the which were not the people of God, and on whom aforetime he had not mercy, it is thus said in the Deuteronomie: 
duty. 32.  And the Lord saw it, and he waxed zealous, and he was wroth over his sons & daughters, and he said. I will turn away my face from them, and I will show them what their end shallbe. For it is a froward generation, children in whom there is no faith. They have angered me with that which is no God, and provoked me with their vanities. And I also will provoke them with those which are no people, with a foolish nation will I anger them. And David foretelleth these things, that all nations shall worship God, 
psalm. 85.  saying: All the Nations whom thou hast made shall come and worship before thee oh Lord, and shall glorify thy name. And again he saith: 
Psalm. 71.  All the kings of the earth shall worship him, and all nations shall serve him. And again: In him shall all the linredes of the earth be blessed, and all nations shall magnify him. Esayas' also showeth the like things, 
Esay. 2.  saying: And it shall come to pass in the last days, that the hill of the Lord shallbe manifest, and the house of God upon the top of the mountains, and it shallbe exalted above all little hills, and all nations shall come unto it. And again he saith: And the Lord of Sabaoth shall bring to pass (saith he) that all Nations shall drink wine upon this hill with gladness & rejoicing. In this hill shall they be anointed with ointment, he shall give all these things to the gentiles, for this is his devise upon all the gentiles. And again he saith: And the Lord shall show his holy arm in the sight of all the gentiles, and all the Nations of the earth shall see the salvation which is of the Lord. And again: Behold, strangers shall by me come unto thee, and shall fly unto thee. And afterward: The nations which have not known thee shall call upon thee, and the people which were ignorant of thee, shall fly unto thee. Oseas' also prophesieth the like things, saying: And it shall come to pass, 
Osce. 1.  that in the place wherein it was said unto them: Ye are not my people, there shall they be called the children of the living God. 
Osee. 2.  And the children of judah and the children of Israel shall be gathered togéther into one. And again: I will have mercy on her that was not beloved, and I will say to them that are not my people: Thou art my people, and they shall say: Thou art my God. And in the Apopostles times, when they which were of the circumcision & believed in Christ, did think that they which were gentiles and were called Preputians or foreskinned, could not be partakers of the iustyfyíng of grace: The blessed Apostle Peter teacheth how inseparable both those people are with God, if both of them come together into the unity of faith. Assoon as I began to speak (saith he) the holy ghost fell upon them, as he did upon us in the beginning. And I remembered the word of the Lord, how he said: john verily baptised you with water, but ye shallbe baptised with the holy ghost. Therefore if God have given them like grace as he hath done unto us which 
Act. 11.  have believed in the Lord jesus Christ, who was I, that I should have withstand God? When they heard these things they held their peace, and glorified God, saying: Then hath God given unto the gentiles also repentance unto life.  
james the Apostle also of this calling of the gentiles, saith: Ye men & brethren, hearken unto me, 
Acts. 15.  Simon hath she wed you how God at the beginning did visit the gentiles, & received of them a people unto his name. And unto this agreeth the words of the Prophets: as it is written. After these things will I return, and will build again the Tabernacle of Davio which was fallen 
Amos. 9  down, and that that was fallen in decay thereof, will I build again, and will set it up, that the residue of men might seek after the Lord, & also all the gentiles upon whom my name is named (saith the Lord) that doth these things known unto the lord, is his own work from the beginning of the world. Simeon also, even he which had received an answer of the holy ghost, that he should not taste of death, until he had seen the Lords Christ: spoke these words of the salvation of all Nations, which salvation was revealed in Christ: Now Lord let thy servant depart in peace, according to thy word. For mine eyes have seen thy salvation, which thou hast prepared before the face of all people. A light to lighten the gentiles, and to be the glory of thy people Israel. In these & other like testimonies of the holy Scriptures it is undoubtedly declared, that this most rich, most mighty, and most benign grace whereby all nations in the last end of the world are called into the kingdom of Christ, was hid in the secret counsel of GOD in the former ages: And why it was not made known in time passed by the same manifestation that it is now made known to all nations, can no knowledge comhende, nor no understanding perceive. Yet notwithstanding that which most godly is believed of the goodness of GOD, how that he willeth all men to be saved, and to come to the knowledge of the truth, aught to be judged to be perpetual & everlasting, according to the measures whereby God knoweth how to heap his special upon general gifts: That both they which have been without grace might be reproved of their wickedness: and also that they which have shined in his light might glory and rejoice, not in their own merit, but in the Lord. And in this straight, but yet the right path of understanding, the consideration of young Infants doth set forth unto us no small difficulty: which Infants have not the judgement of reason, whereby they feeling the benefit of their maker, might come to the knowledge of the truth. Neither doth it seem that they can be justly reproved, for that they have neglected the grace that should have helped them: seeing that they were naturally brought forth in that ignorance, which no doubt receiveth no knowledge nor perceiveth any doctrine.   

¶ The viii Chapter.  
Wherefore, forasmuch as God willeth all men to be saved: what is the matter that so great a multitude of Infants are alienated from everlasting salvation, and so many thousands of men in these days are left without eternal life, as though he had made them for that purpose only, which created no man of evil will? so that because they came into this world with the flesh of sin, they should fall into the bands of unlooseable trespass without the guiltiness of their own act. What can be more deeper than this? what can be more marvelous than this? And lawful is it not to believe that they which have not obtained the Sacrament of regeneration, do pertain unto any felowwyppe of the blessed. And it is more to be wondered, and more to to be marveled at, that where the act offendeth not, where the will resisteth not, where there is all one misery like weakness, the cause common, and all one, that the judge is not all one in so great a likeness: and such as repulsion refuseth, even such doth the election adopt and take. Howbeit our hearts shall not be troubled about this depth of god's separation, if we believe with a firm and steadfast faith that all god's judgement is just, & do not desire to know that thing that he would have secret. So that when a man can not find out why he so judgeth, it may suffice him to know who it is that judgeth. Albeit this question is not so far past knowledge, that there should be no instruction at all that can be learned concerning it, if the quiet look of a sober heart be applied to behold the thing that may be seen. For when we do consider, among the Pagans, among the jews among the Heretics, and among them that are Catholic Christians, how great a number of Infants doth perish? who (so far forth as pertaineth to their proper wills) we are sure have done neither good nor bad. We learn that the same sentence abideth upon them, which mankind received for the transgression of our first parent: the rigour of which sentence, while it is not resolved toward such, it is declared how great that sin was.  
And it should be judged that every man were borne innocent, except it should be hurtful to such, not to be borne again. And as touching the untimelinesse of death, there is no reason why to complain of it, seeing that death & mortality being once entered into our nature through sin, hath brought in bondage to it, even every day of our life. 
If chuldrens were born without sin, them could they not die, but were after a certain manner immortal.  For it should come to pass, that after a certain manner a man might be called immortal, if there were a time within the which he could not die. But corruption is never on such wise partaker of incorruption, that it should not always be bound unto the defection that is due to the fall or transgression. The beginning of this life is the beginning to die, and our age beginneth not to be increased, before it begin to be diminished: Whereunto if any temporary space be added, it is not added to th'end it should endure, but it passeth away to the end it should perish & be gone. Therefore that which is mortal from the beginning, what day so ever it die, it dieth not contrary to the law of mortality: Neither have they at any time power to live, any nigher than they have power to die. And though the mortality of all men is come of one cause, yet corruptible nature is drawn, not into one only, but into manifold imbecilities: & not only the years, months or days of man's time, but also all hours & moments, are subject either to diseases, debilities or hurts: neither is there any kind of death or any way to die but it chanceth into some portion of the generality of mortal men. For there remaineth an heavy yoke upon all the children of Adam, from the day that they come forth of their mother's womb, until the day of their burial again into the earth, which is the mother of all things. But the weight of this most sharp yoke hath not in such wise fallen upon the children of Adam, that the justice of God might not work any part of his moderation therein. The which hath so subdued things transitory and failing unto the laws of defection, that he would not take away from them the power of his moderations: Or else all evils should fall upon all men, because that by common condition, all men should be subject to them all. But that the general necessity being variated and made divers, the Lord might reserve unto himself the causes both of their pardon, & also of their punishment: and that it might be in one to whom all men are bound, both mercifully to remit, and justly to requite. Seeing then that the just and almighty providence of God doth without ceasing judge and discern all things, and that no man can come into this world nor depart out of this world, but by the same entrance and departing, which the ruler of things according to his most high knowledge and wisdom doth appoint, (as it is written in the book of job:) Who knoweth not that the hand of the Lord hath done all these things, in whose power is the soul of every living thing, and the spirit of all the flesh of man?  
And again he saith: 
job. 14.  The days of man are but short, and the number of his months are with thee. Who dare search out the causes of his works and devices? For it is unsearchable and wonderful secret why the state and condition of man is variated with so great differences. Continual sickness grieveth one man from his childhood to his age, and yet doth not the time of his appointed age fail among those continual sorrows. Another man hath great strength when he is old, and a lively power quickeneth him in a valiant courage. One endeth his days in his childhood, another when he is come to man's state. One can not live past his youth: To another it is possible to live so long till his speech fail him like a child. The which bonds and limits of life being sundry ways unequal, this transitory mortality should find the less bitter, if it might suffer but the detriment of this present world only, and if they which departed hence without the laver of regeneration might not fall into everlasting miseries. But forasmuch as the cause of the gifts which grace hath given is unsearchable, aswell as the cause of misery which nature hath deserved, all one, and the same difficulty and hardness of the understanding thereof, sendeth us back again unto our author: And when we ask how he willeth all men to be saved, which giveth not unto all men the time wherein they may be able to receive grace apprehended by voluntary faith: I think it not ungodly to be belened, nor unconuenientlye to be understand, 
Not to the adoption of the especial grace.  that these men of few days or short time, do appertain to that part of grace which is alway given unto all Nations. The which grace doubtless, if their parents had used well, they also had been helped by them. For the springing up of all Infants, and all those beginnings of infancy being without reason, lieth under the arbitrement of another's will, neither can they by any means be helped but by other men. And so it followeth, that they pertain to those of whose either right or wrong affection they are governed. For like as ☞ they believe of another man's confession and faith, so of another man's infidelity or dissimulation they believe not. And forasmuch as they neither had desire of this present life, nor yet of the life to come: like as their parents are the cause that they were first borne, so are they the cause why they are not regenerate & borne again. And like as touching the elders, besides the general grace that knocketh at the consciences of all men more sclenderlye and secretly, a special grace is set forth, with a more excellent work, a more large gift, and mightier working: Even so also the same election is plainly declared concerning innumerable Infants. The which election doubtless failed not them that were unregenerate in their parents, 
He speaketh of those that come to baptism before their parents be baptised.  but was present with them which are regenerate before their parents: So that the diligence of strangers hath oftentimes served many Infants, whom the ungodliness of their own parents have forsaken, and they have come to regeneration by strangers, which was not provided for them by their own next friends. In the which work of grace, who (except he be to arrogant & most foolish) dare complain of god's justice, that the like providence doth not help all Infants: & that it doth not either by power remove and put away, or else by mercy prevent all perils and jeopardies that might let or stop the regeneration of them which shall die? Which thing doubtless should so come to pass upon all, if it ought so utterly to be done. But it is not unknown how much slouchfulnesse should be engendered in the hearts of the faithful, if in the baptizing of infants nothing were to be feared touching any man's negligence, or nothing touching the mortality of the children: for it were not possible to chance by any mean, that such should be without baptism. And in this felicity of Infants, so unable to be lost, the opinion of that error should be strongly maintained, which dareth affirm contrary to the catholic faith, that the grace of god is given according to the merits of men. 
They acknowelege none adoption, that confess no guilt to constrain them.  For it should seem to be due by all equity to faultless innocenty, that adoption should overpass none of them, whom no gift did constrain. Neither had it been ungodly spoken of a certain man touching the baptism of Infants: 
Pelagius.  that grace hath that it may adoptate, but water hath not what to wash of or put away. But all the disciples of the truth, do know this to be detestably spoken. And hereby it is manifest, that they which are saved, are saved not by merit, but by grace. For it is no doubt, but that they which die without baptism are perished: who doubtless, except they had been partakers of most grievous sin, should not perish. But not it is declared on this wise by the secret distribution or difference making of God, yet being just, both what grace can give, and also what sinful nature can deserve: to the end that neither pride should be lifted up against the gift, nor diligence should cease against peril. Therefore, whether we consider the last times, the first or the middle, it is both reasonable and godly to be believed, that God willeth all men to be saved, & evermore would: and this is declared none other wise then by those benefits, & that same providence of God, which he commonly and indifferently giveth unto all generations. For such manner of gifts have been & are so general, that by the testimonies of them, men might be helped to seek the true god: with the which gifts protesting their authority throughout all worlds, the abundance of a special grace was powered forth. Which grace, although it be given forth now more plentifully than it hath been aforetime: yet hath god reserved the causes of his own distributions thereof within his own knowledge, & hath hid them within the secret place of his most mighty will: which should not be unknown, if they were given in one uniform manner unto all men. And forasmuch as there is no more ambiguity or doubt of the general benignity of God, then there is of his special mercy: there should be nothing that should cause us to wonder as though the one were grace and the other no grace. But it hath pleased God to give the one to many men, and to pull away the other from no man, that it might appear on both parts, that that thing which was given to the portion of men, was not denied to all: but yet in some, grace to have prevailed, and in other some, nature to have start backward. For we so believe this more abundant grace, 
God's grace worketh not violence, but amendeth the will of man, whereby man becometh willing.  and have experience of her power, that we in no wise think it to be violent: that whatsoever is done in the business of man's salvation, should be done by the only will of God, when the very infants are helped by the service and diligence of another myns will.   

¶ The ix Chapter.  
doubtless it is the grace of god that hath the pre-eminence principally in all justifications, in councelling by exhortations, in warning by examples, in fearing by perils, in stirring up by miracles, in giving of understanding, in enspiring of counsel, and in illumining the heart itself, and instructing with the affections of faith. The will of man is also added and coupled unto it, the which is moved & stirred up by the aforesaid helps unto this end, namely that it may work with the work of God in themselves, and begin to practise to merit, that which it conceived to desire by the heavenly seed: having of his own mutability if he fall, and of the aid of grace if he profit and go forward, which help is given to all men by innumerable means, either privy or manifest: and that it is refused of many, is of their own wickedness, but that it is received of many, cometh both of the grace of God, and also of man's will.  
Therefore whether we consider the beginnings, either the profitings and increasings of the faithful, or else the kind of men which persever unto the end, no kind of any virtue meeteth us or cometh to hand, which may be had either without the help of God's grace, or else without the consent of our will. For grace itself worketh this by all kind of medicine and helping: that in him whom she calleth, she might prepare his will to be the first receiver of her, and the handmaiden of her gifts. For there is no virtue in them that are not willing, neither can faith, or hope, or charity be affirmed to be in them, which are without a good consent to the same things. And this consent, not only the exhortations of preachers, and the stirrings of doctrine, but also fear doth engender and breed, wherefore it is written: The fear of the Lord, is the beginning of wisdom. The which in how great fear so ever a man be brought, doth none other thing but that it maketh him willing, whom it made fearing, and not only willing, but also wise. Whereof also this is written: 
Eccle. 25.  Blessed is he to whom it is given to have the fear of God.  
For what thing maketh a man so blessed, as this fear, which is the father and teacher of wisdom? In whose devotion doubtless, the will also is devout, the which by the same author of grace, profitteth in the same fear wherein it begun. Therefore when as this fear is put in a man by a certain power of great terror, reason is not thereby extynct, nor understanding taken away, but rather that darkness which did oppress the mind is driven away: that the will which before was depravate and captive, might be made right and free.  
Wherefore, like as the mind apprehendeth no virtue, unless it receive a beam of the true light: Even so grace doth confer and give nothing to him whom she calleth, except she open in him the eyes of his will. The which in many men (as I have afore disputed) being in the beginning of it, most ardent and fervent, is enriched with speedy and great increasings. But in other some, profittinge more slowly, and by little and little, is scarce advanced unto those increasings which have convenient firmity or strength to persever. For the Lord sayeth: 
john. 6.  No man cometh to me, except the father which sent me do draw him. But that is spoken because we should know, that that faith, without the which no man cometh unto christ, is the gift of the father, according to that which was said to the Apostle. 
Math. 16.  Blessed art thou Simon Bariona, for flesh and blood hath not revealed this unto thee, but my father which is in heaven, which wrought in the hearts of them that were to be drawn, that they might believe, and brought it to pass that they might will. For there could be nothing how or why they should be drawn, if they were not followers in faith and in will: for they which believe not, are not drawn at all, neither ☜ do they come: neither do such as dissent, approach or draw near, but they go backward and departed away.  
Therefore they which come, are led by love: for they being loved first, have loved again: they have been sought, & have sought: and they have willed that which GOD willed them to will: which so giveth that will of obedience unto them, that he taketh not away from them that persever, that mutability which may nill. For otherwise, no faithful man should at any time have departed from the faith. Concupiscence & unclean desire should overcome no man, heaviness should hurt no man, anger should overcome no man: No man's charity should wax cold, no man's patience should be broken, and no man should neglect grace being given unto him. But now, because these things may come to pass, and because there is an easy and a steep descending down into the consent of such temptations: That saying of the Lord ought alway to sound in the ears of the faithful, wherein it is said to the Apostles, watch and pray, lest ye fall into temptation. 
Math. 26.  Where if he had warned the Disciples to watch only, and not also to pray, he should have seemed to have exhorted the only power of free will. But when he added: And pray, he sufficiently taught them that it should be given them from above, that the storm of temptation should not overcome them while they watched.  
And the like is it that he saith: 
Luke. 22.  Simon Simon, behold Satan hath desired to sift you as it were wheat, but I have prayed for thee that thy faith fail not, and thou at length when thou art converted, strengthen thy brethren. And pray lest ye fall into temptation. If than the faith of so great an Apostle should have failed, except Christ had prayed for him: doubtless then was their mutability and chaungeablenes in him, which in temptation might waver. And he was not now made so strong in virtue of perseverance, that he should be subject to no peril at all: for after these things, so great a perturbation smote him, that being in the house of Caiphas, he was so afraid at the question of a wench, that (his constancy quite failed) he was brought to the point, that he thrice denied christ, with whom he had promised to die. Then he which beheld the troubled heart of the Apostle, not with humane, but with divine eyes, and stirred him by a mighty look unto abundant tears of repentance, was able, and could have given unto his chief disciple, that steadfastness of mind. That like as nothing feared the lord himself from his purpose to perform his passion: So should not any fear at that time, have overcomed blessed Peter. But this stability was only proper unto him, which only truly and mightily said: I have power to put away my life, and I have power to take it again. 
john. 10.  But in other men, so long as the flesh lusteth contrary to the spirit, and the spirit contrary to the flesh, and so long as the spirit is willing, but the flesh weak, the immutable fear of mind can not be found, for perfect and secure felicity is not had in this life, but in the life to come. And in the uncertainty of this present conflict and battle, 
If any man get any victory, then is pride the danger.  neither is victory itself in safeguard from pride lying in wait, nor without danger of mutability. And though God's divine protection and favour do give unto innumerable his saints power to persever and continue to the end, yet taketh he from none of them, that that repugneth against themselves, which also is of themselves: that in all their studies and endeavours, evermore will and nill do strive among themselves. The which fight and battle, the said blessed Peter suffered even in the end of all his victories: for the lord himself protested the same, when he said. Verily verily I say unto thee, when thou wast young, thou girdedst thyself and walkedst whither thou wouldst: But when thou art old, 
john. 21.  thou shalt stretch forth thine hands, and another shall gird thee, and lead thee whither thou wouldst not. And this he spoke to declare, by what death he should glorify God. Then who can doubt, yea who can but know, that this most strong rock which took part both of virtue & name of that principal rock, to have had alway the desire, that constancy might be given him to die for Christ'S sake? notwithstanding the obluctation and struggling of fear was so unable to be avoided, that the man most greedy of martyrdom, was told aforehand, that he should obtain the victory of passion and suffering of death, howbeit not without the temptation of fear. Therefore not without good cause, not only the Saints which are but beginners, but also they which are grown up unto the most perfection do uniformly beseech the Lord and say.  
Lead us not into temptation, but deliver us from evil. For unto all them that abide in faith and in love, 
Math. 6.  it is given of him that they be not overcome in temptation, that he which doth glory, should glory in the Lord. 
1. Cor. 1.  And yet doth he ascribe that same glory unto them whom he giveth it unto: that though they stand thorough the help of God, yet forasmuch as it lay in their own power to fall, it should be their own merit that they did stand. Therefore like as they which have believed, are helped that they might abide in the faith: 
All our power, without grace, is either to, go backward, or else not to come at all  So they which not yet believed, are helped that they might believe.  
And like as the one sort have in their own power to go back, so the other sort have in their own power that they come not. And it is made manifest, that by divers and innumerable means God willeth all men to be saved, and to come to the knowledge of the truth: But they which come, are guided and directed by the help of god: and they which come not, do strive the contrary in their own stubbornness. And although that many men loving their own darkness, do not receive the brightness of the truth, and many which were once lightened, do fall again into darkness: yet doth the word of God abide for ever, and nothing falleth away from the truth of his promise. The foreknown and promised fullness of the gentiles doth daily enter in: and in the seed of Abraham, all nations, all tribes, and all tongues are blessed: for that which the father hath given to the son, the son loseth not: neither is any man able to take out of his hand, that which he hath received. The foundation of GOD standeth steadfast and sure, and the building of the Temple that shall endure for ever, wavereth not. The truth and mercy of GOD being stretched forth upon all men, of whom that (which is both denied to no man, and also is due to no man) is perfectly performed and brought to pass in them whom he hath promised. For he worketh all in all: but out of doubt it is all just things and good things. For all the ways of the Lord are very mercy and faithfulness.  
Who like as he knew before all worlds, 
Psalm. 24.  how great a multitude of men of the whole world, either using his common gifts, or being helped with his special aids (but yet declining from the way of truth & life) should enter into the broad way of error and death: Even so had he always in his foreknowledge how great a number of godly men, through the help of grace and the service of obedience, should pertain unto everlasting bliss: that none falling away from the fullness of the number of promise (who neither should fail of advancement, nor be destitute of help) he might glorify them before all men, whom he hath chosen out of all men. For the manifold and unspeakable goodness of GOD hath in such sort always helped and yet doth help the general multitude of men, (as we have sufficiently proved) that none of them which perish have any excuse that the light of the truth hath been denied him, neither hath any man liberty to glori in his own righteousness, forasmuch as their own wickedness weigheth down the one part unto pain: and the grace of god conducteth and bringeth the other part unto glory.   

¶ The ten Chapter.  
Therefore, that which we have declared in the beginning of this second book, the same do we now commend again unto your remembrances, that when we disputed of the depth & height of grace, we stayed upon three most wholesome and true diffinitions. Whereof the one professeth, that it cometh of the eternal and proper will of god, that he willeth all men to be saved, and to come to the knowledge of the truth.  
The other also teacheth that every man which is saved, and which cometh to the knowledge of the truth is, helped and governed by the help of god: and that he is thereby kept, that he might abide in faith which worketh by love.  
And the third doth temperately and soberly protest, that all the reason of the will of God cannot be comprehended, and that there be many causes of gods works hid from man's understanding: as when in times, in nations, in families, in Infants, in them which are not yet borne, & in them which are unbegotten, certain things are known to be diversly or notably done, which we doubt not but that they are of those things which the just & merciful Lord wild not that they should be known in this transitory world. The which thing we must think to be so disposed and ordered for our profit: that forasmuch as we are saved, to whom god hath prepared that which the eye hath not seen, the ear hath not heard neither hath entered into the heart of man, like as we believe constantly that we shall see the things which we yet see not, so should we patiently, look to understand the things which we do not yet understand. Therefore if crafty malice would cease, if wanton presumption would be still, these things being (as I trow) rightli handled: there remaineth no more cause of strife, neither need we to be occupied in endless questions. For I have travailed so far forth as the Lord hath helped me, that it might be proved, how that not only in the latter times, but also in all times past, the grace of God hath been present with all men, by like providence and general goodness: but by manifold and sundry working, and also by divers measures, for either privily or else manifestly, he is (as the Apostle saith) the Saviour of all men, but especially of the faithful. The which sentence being of most fine briefness, and most valiant strength, if it be considered with a quiet and calm aspect, doth cease all this controversy that we speak of. For in that he saith, which is the Saviour of all men, he hath assured us that the goodness of God is general upon all men: But in that he addeth especially of the faithful, he showeth that there is a part of mankind which by the merit of faith inspired by god, is promoted by special benefits, unto the most high, excellent, and eternal salvation. The which thing doubtless is done by no unequitie of the most just and most merciful GOD, whose judgement in these dispensations and orderinges, is not to be judged with arrogancy, but is to be praised with trembling: forasmuch as even among those faithful people (as is abovesaid) not one and the same things, nor like things are given to them all, and before any part of men's merits, there is a most unlike measure of God's gifts.  
For if we dare not complain of the judgement of our carnal parents, when they do love some of their Children more tenderly than the other, even afore any trial of their manners, and before any service of godliness: And the affection and disposition of masters is free and at liberty toward their servants: neither is any man justly reprehended which hath chosen to himself out of his family and household servants, being all in one condition and state, some certain servants whom he would more lovingly prefer and set forth, and whom he would more liberalli instruct: Shall we then cavil and complain of the most loving equity of the highest father and true Lord, because that in his great house also, things are made variable by innumerable differences? And when no man hath any good thing that is not of his gift: yet all men shine not in like virtues, or are enriched with like gifts of the holy ghost. And we may not apply this diversity of degrees unto the causes of merits, forasmuch as the principal cause of all good merit, is grace: Of whose riches is received whatsoever thing is found allowable in all men. Therefore like as it is ungodly to conceive in the heart, any grief of those things, which the holy ghost many sundry ways worketh in the Church: So also we must not murmur at all at that providence that is over the unfaithful.  
For the judge is both just and good, neither is he of an unrighteous will, nor yet of an uncertain discretion, that we should think, whosoever perisheth, ought not to perish under the great mercy and justice of the almighty God. There is no part of the world without the Gospel of Christ, and albeit the general calling cease not, yet is that special calling also become common to all men. For of every nation, of every condition and state of men are daily adopted thousands of old men, thousands of young men, thousands of Children: And also those instruments and tyrants by whom the world is tormoiled, do serve to the effects of the Christian grace. For fear of present peril hath drawn many a one to the water of regeneration, who in the calm of peace did defer to receive the Sacrament of Baptism: and dreadful fear hath suddenly constrained that, which quiet exhortation could not in long time beat into weak and lukewarm minds. Some Children of the Church, being taken of their enemies, have won their masters unto the Gospel of Christ, and they were above them in magistery and dignity of faith, whom they served by course and condition of war. And some barbarous men while they aided the Romans, have learned in our countries, that which they could not know in their own countries, and have returned home to their own abidinges with the doctrine of the christian religion. So then, nothing is able to resist the divine grace, that the thing that he hath willed, should not be fulfilled, when very discords draw men to unity, and plagues are turned into remedies, that the Church might thereof receive increasing, 
He meaneth of persecution  whereof it was afraid of jeopardy.  
Therefore let us look unto all the issues and ends of humane things, and we shall find that no times, no business, no beginnings nor ends of generations wanted the eternal & unsearchable judgements of god. All repugnancy of variableness, all causes of unlikely successes, which we are not able to search and discern, were in that eternal knowledge, both known and divided at once: and nothing was there unordeyned or undisposed, yea even of the qualities of the actions which yet have no being. For in God there is no chaunsing motion or new will, no temporal counsel or mutable device, neither is his thought changed with the inequality of mutable things, but he comprehended at once and together in an everlasting and stable sight or beholding, all times and temporal things. And he giveth all unto all things, who hath alreadi made the things that shallbe hereafter. And this is it that the Apostle Paul writeth to the Ephesi. Blessed be god and the father of our Lord jesus christ, 
Ephes. 1.  which hath blessed us with all manner of spiritual blessings in heavenly things by christ, according as he had chosen us in him before the beginning of the world, that we should be holy and immaculate in his sight in love, which hath predestinate us unto the adoption of sons by jesus christ our Lord, according to the purpose of his own will, unto the praise of the glory of his grace. etc. The which he knitteth together under the predication of the same sense, teaching that the gift and working of grace, hath evermore remained and abidden in the everlasting counsel of God, and that all the Children of adoption were elected, not only in that time wherein they were called now being, but also before the world was made. In the which election, what man so ever was not foreknown in Christ, shall by no means be associated or joined unto him. For all the men which shall come into the kingdom of god, by the calling of any time, were sealed into the same adoption that went before all worlds.  
And like as no unbeliever is numbered in this sort: even so no godly man is divided from this sort. For the foreknowledge of God which cannot be deceived, loseth nothing of the fullness of the members of Christ's body: & the foreknown number and preelected in Christ before all worlds, can not be minished by any hindrance or danger. 
2. Tim. 6  Like as the Apostle writing to Timotheus, saith: Labour thou in the Gospel according to the power that God hath given thee, which hath delivered us, & called us with an holy calling: not according to our works, but according to his own purpose and grace, the which grace was given us in Christ jesus before all worlds  
Against this most bright light of invincible verity, some men are wont undiscreetly to speak, saying that it is superfluous and but lost labour to go about to get the merits of good works: that it is in vain also to continued in prayer, whereby we hope that God is entreated, if election do depend upon the unchangeable purpose of the grace of Christ, nor if nothing can go forward or proceed otherwise then is already disposed by the will of him that is almighty. But those men which think that they do wittyly make this objection, do not understand nor consider that the knowledge of God which comprehendeth both things that are paste, things 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 aswell present in his sight, as the things which are at this present time a doing, or which have been done in time paste. The which thing forasmuch as it is most true, that power needeth no leisure to see and discern, which beholdeth at once & together in an everlasting and most true sight, both things created, and things to be created, things begun, and things to be begun, things which are done, and things which hereafter shallbe done: and whatsoever in the generality of things is passed by times afore determined, and is declared by manifold varieties and diversities: all that same doth it comprehend even now, in the same order, which the end of this world shall receive, in that most high and perfect judgement. And this everlasting and evermore quiet knowledge doth not constrain us to sin by any necessity: neither doth any wickedness come of the thing whereof cometh righteousness. For forasmuch as God being good, hath made all things good, and there is none evil at all in nature. wilful transgression sprung of free wills, (the which wills to be made free, was also good), and mutable nature, whose safeguard dependeth upon the immutable essence, divided itself from the highest goodness, when it perversely delighted in his own, which ruin now, the grace of GOD doth heal: and for this cause came jesus christ into this world, 
1. I 〈…〉  even that he might destroy the works of the devil, which doubtless are in such wise destroyed, that in the destruction of them, those men which are succoured do also labour, for that is also given them of him that saveth them. Therefore the blessed Apostle sayeth. And not that only, but also we rejoice in tribulations, knowing that tribulation worketh patience, & patience bringeth proof or trial, trial engendereth hope, and hope is not made ashamed: 
Rom. 5.  for the love of God is shed abroad in our hearts, by the holy ghost which is given unto us. And the same Apostle also unto the Ephesi. sayeth. 
Ephes. 2.  Ye are saved by grace (sayeth he) through faith, and that is not of yourselves, for it is the gift of God and cometh not of works, lest any man should glory or boast. For we are his workmanship created in Christ jesus unto good works, which god hath prepared, that we should walk in them.  
GOD therefore giveth unto them whom he hath chosen without merits, whereof they may be garnished with merits. And it is vainly spoken, that the elect need not to work, as it is also, to say that they do work to th'intent they may be elected.  
For the gifts of virtues cannot be idle, for as the verity saith: 
Math. 25.  to every man which hath, shallbe given, but to him that hath not, shall that he hath alreadi be taken away from him.  
Therefore chastity is not given, to th'end we should not fight against concupiscence, neither is wisdom and understanding given to any man, to the intent that his meditation should not be in the law of the lord both day and night. What doth the gift of love, if the carefulness of benevolence or well willing, be not vigilant? what fruit hath patience, if strength of mind have nothing to suffer? Or how shall a man be known to live godly in Christ, when he suffereth no persecution? Or that peace which is of God and with god: Is it well in quiet if it agree with the world? Or can the love of god be obtained without enmity of the devil? The grace of God maketh no man at all unable to be tempted: Neither is the battle of the Christians fortified on the right side and on the left with the help of heavenly armour, to the intent we should fight with no enemy, when it is more laudable and better, to be able not to be overcome in battle, then sluggishly not to be able to be proved or assaulted.  
And to be brief, and to let other things pass. I will prove plainly by one testimony, that the diligence of prayer is not resolved by the purpose of God's election. For in the book of Thobie, raphael the Angel saith to Thobies son. Remember the commandment of thy father, 
Toby. 6.  for he told thee that thou oughtest to take a wife of thy father's kindred. And now hear me my brother, pass not upon the devil, but desire her, and know thou that she shallbe given unto thee even this same night to be thy wife. And when thou shalt come into the chamber, take of the liver of the fish, and lay it on the coals, and the savour of it will come forth, and the devil shall smell it and will flee away, and never will come nigh her after. And when thou shalt begin to be desirous of her company, arise both of you first and beseech ye the lord of heaven, that he will grant you mercy & health: And be ye not afraid, for she was appointed unto the before the world was made, and thou shalt heal her.  
Therefore though that the thing which god hath appointed can by no means but come to pass, yet is the desire and diligence of prayer not taken away, nor the devotion of free will released through the purpose of election, forasmuch as the effect of god's will that must be fulfilled, is in such wise preordained, that by the business of works, by the instance and intercession of prayers, and by the exercise of virtues, there might be increase of merits. And they that have done good works, shallbe crowned, not only according to the purpose of GOD, but also according to their merits & deserts. For, for this cause is the foreappointment of this election hid in the uttermost and farthest secret, from man's knowledge, and a man can pronounce of none before his end that he shall come into the glori of them which are elected, even to th'intent that a profitable fear might preserve and keep persevering humility, and that he which standeth might take heed that he fall not. 
1. Cor. 10.  And if peradventure a man being overcome by some temptation, do fall, let him not be swallowed up with heaviness, neither let him despair of his mercy which raiseth up them that fall, & lifteth up those that are down. 
Psal. 144.  For as long as we live in this body, no man's amendment ought to be foreslowed, 
Note.  nor no man's recovering aught to be despaired of. And therefore let the holy church pray, & give thanks for them that have believed, let it desire for them a profiting perseverance, & for them which are out of the faith, let it pray that they may believe: let it not therefore leave of from prayer, because she is not heard for some men, for God which willeth all men to come to the knowledge of the truth, can not without all justice refuse any man.    
FINIS.  

¶ lmprinted at London in Paul's Church yard, by richard Watkins.