¶The. 1. Chapiter.

THere hath bene of late season, a greate and a difficult que­stion had in dyspu­tacion, betwene the defenders of free wyll, and the preachers of the grace of God, [Page] for the questiō is, whether god willeth all mē to be saued? And because this cannot be denyed, they demaunde why the wyl of hym that is almyghtye is not fulfilled? And whē that semeth to come to passe accordynge to the wyls of men, it semeth that grace is excluded: which if it be geuen for merites, it foloweth that it is not a free gyfte, but a due dette. Whereupon they de­maunde againe: why he which wylleth al men to be saued, ge­ueth not that gyfte to all men, without the which no man can be saued? And so is there none ende founde of contrary dispu­tacions, whyle they discern not what thing is manifest, & what is hydben and not knowen.

Therefore I wyll doe doe my dili­gence, to search out (so farre as [Page] it shall please the lorde to helpe me) with what measure & tem­perancie men ought to iudge of this contrarietie of opinions, exercising & diicussing the little measure of my knowleage, in those thynges which (I trowe) haue sticked soberly in my remē braunce: so that if the style shal procede acording to those rules whiche can haue none offence nor falshod in them, it shall re­dounde not only to our profite, but also to the profite of other, vntyl that we are come to some doole or marke, beyond y^e which it shall not be lawfull for vs to wade.

I must then first of all dispute of the mocions and degrees of the wyll of man. Betwene the whith wyll & the grace of God, some men make not a perfecte [Page] distinction, thinkyng that tho­row the preaching of grace, free wyl is denied: not considering that by the same rule it may be obiected vnto them, that they denie grace, when they wyl not haue it to be the guyder of mās wyll, but the folower of it. For if the will be taken away, wher is then the original beginning of true vertues? yf grace be ta­ken awaye, where is the verye cause of good merites?

[Page] ¶The second Chapter.

BVt now through the helpe of Christ, I wil enter into the matter that I haue taken in hande to entreate of. There is in euery lyuyng man, naturally a wyll (such a one as it is) in as much as it is geuen hym to vnderstand and to haue experience. By the which wyll he ether desireth the thing that pleaseth hym, or refuseth the thing that displeaseth him. Of this wyll (as perteynyng to the naturall motion, being weake through the faulte of the firste transgression) there are twoo kindes: according to the which twoo, the wyll of man is either sensuall or els reasonable. But when the grace of god hath his accesse, then, through the gifte [Page] of the spirite, there is added therto the thirde kynde, that it myght become spirituall. And by this more excellent motion, it might discerne by the lawe of heauenly wisdome, all affectes, whereof soeuer they sprynge.

Therfore the sensual will (whi­che we may also call the carnal wil) is not lifted vp aboue that motion that spryngeth of the sences of the body: Like as ther is in the myndes of yonge chyl­dren, who though they haue no iudgement of reasō, yet do they shew plainly that thei wil some thing, & nyll some thing, when by seeing, hearyng, smellyng, tastyng or touchyng, they both loue the thynges wherein they delyte, & hate the thinges wher­with thei ar displesed. For what is it to loue. but to wyll? or what is it to hate, but to nyll? [Page] These therfore haue theyr wyl, the which, though it be both vnable, & also ignoraūt to foresee and to consult, yet delighteth it to be medlyng with those thin­ges that please the sences of the fleshe, vntyll the tyme that the strength of a reasonable discre­tion be stirred vp in them, tho­rough more riper workynge of the body, & vntil it be moued or applyed to the vse of the mem­bres, who do serue them selues, not by any straunge mouynge, but by theyr owne lawe. Ther­fore frō this sensual wyll or ap­petite (wherin those do styll re­maine, whō we see also in more age to be diserdes & fooles) they aryse vp to a reasonable wyll: the which before it be gouerned by the spirit of god, although it can lyfte vp it selfe somewhat aboue the sensuall or carnall [Page] motion,In this vvyll re­mayned the Philo­sophers in times past & vvorldly vvyse men in our dayes also. yet is it occupied but in earthly & trāsitorie thinges, & forgoeth not the loue of it self In this wyll also, mens wittes (although they do not filthilye serue the lustes of theyr bodies, but frame their desires accor­dyng to the lawes of Iustice & honestie) yet obteyne they no­thing aboue the reward of a tē ­porall praise. And though they decently garnyshe this presente lyfe, yet haue they not the re­ward of eternall blisse: for they referre not their good deedes & good studies to the prayse & ho­nour of him of whom they re­ceiued, that they were able in y^t reasonable discretion to come to more profounde vnderstan­ding, and to appeare more excellenter then other men. For al­though some mē haue bent the entent of their vnderstādinges, [Page] not onelye to the learnyng of most profitable artes, and doc­trines of liberall sciences, but also to the knowlege of y^e moste hygh God, and haue beholden the inuisible thinges of god, by the knowledge of those thinges which he hath made: yet foras­much as thei gaue not thankes to God, nor confessed him to be the aucthour of that knowlege and facultie, but sayd that they them selues were wyse, that is, they gloried not in GOD, but in them selues, as though they had attayned to the knowledge of the truth by their owne con­nynge and reason: they haue come to nought in their cogita­tions. And that whiche they had founde out by the grace of God whiche gaue them lyght, they lost through pride whiche made them blynde, fallyng a­gaine [Page] from the heauenly light, vnto their owne darknesse, that is to wete, from the immutable and eternal God, vnto mutable and corruptible nature. Wher­fore when such fal backe again into the loue of them selues, & in suche wyse do please them selues, that all thyng that they iudge commendable in them selues, they referre it not to the gyftes of god, but do chalenge it vnto themselues, and ascribe it to the studies of theyr owne wylles: they are banished farre from the spirituall wyl, & haue nothyng in them selues where­by they maye be promoted to e­uerlastyng lyfe, begynnyng in them selues to corrupte also those temporall gyftes of god, & to translate themselues from theyr good vse into the custome of innumerable vices.

[Page] For though it be wrytten, that when the hygheste deuided theDeut. 32. Nacions lyke as he dispearsed the childrē of Adam, he appoin­ted the nacions their limittes, accordyng to the numbre of the Angels of God, and his people of Iacob became the portion of the Lorde, and Israell the lotte of his inheritaūce. And though it be written that the Lord said vnto Israell,Leuit. 19. ye shalbe holy vn­to me, for I the Lord your god am holy, which haue chosē you for my selfe out of all Nacions. And though it be writtē in the boke of Hester by Mardocheus, saying: O Lorde we geue thee thākes, for thou hast done new signes & wonders, such as haue not ben done among y^e Heathen deuiding al the world into two partes, hast chosen thy selfe one part of thy people, leauing the [Page] part to y^e gentiles. And though Paule and Barnabas saye,Act. 14. we are mortall men like vnto you, admonishyng you to conuert to the liuing God, who made hea­uen and earth, and the sea, and all thynges that are in them: which in times past, suffred all nacions to walke in theyr own wayes. Although therfore that the Scripture of veritie doeth pronounce these and many like sayinges: yet we beleue & most humbly confesse accordynge to the same Scriptures, that the care of Gods prouidence neuer fayled the vniuersal nombre of men: who though he directed vnto Godlinesse by speciall in­stitucions and lawes, a certeine people excepted to him selfe, yet hath he not withdrawen the giftes of his goodnes from any naciō of men: That thei might [Page] be conuinced, that thei haue re­ceiued the voyces of the Pro­phetes, and the preceptes of the lawe, in the obsequies and te­stimonies of the Elementes. Wherfore also thei became with out excuse, because they made the gyftes of God, their Gods: and they did reuerence and worshippe those thynges that were created for theyr vse. Into the which vngodlynesse also, euen the same nacion that the Lorde had segregated to hym selfe out of all nacions, had wholly tur­ned thē selues, had not the pur­pose of his mercye pretended to staye the backslydynges of his elected. For the bookes of the olde Testament are full of rela­cions, of the fallynge awaye of the people of Israell: that it maye playnly appeare that the grace of GOD was euer the [Page] cause whye all that people de­parted not wholly frō the lord. On this wyse the nature of mā being defyled in the transgressi­on of the first man, is euer redy and bent to the worse wyll, yea euen in the middes of the ben­fites, of the preceptes and ay­dinges of god. Vnto the which wyll to be committed, is no­thing els then to be geuen ouer or let runne astraye.

This wyll therefore, is waue­ryng, vncertaine, vnstable, vn­experte, weake to brynge anye thyng to passe, readye to darre take any thyng in hande, blind in desires, hye mynded in ho­nour, doubtefull in cares, vn­quiete in suspicions, more desi­rous of prayse then of vertue, more diligēt to get a fame then a good conscience, and by all ex­perience of it selfe, more mise­rable [Page] in hauynge the thynges that it desyreth or lusteth for, then in beyng without them. It hath nothynge in it owne power, but onlye a redynesse to runne in daunger: For the mu­table will that is not ruled and gouerned by the immutable wyll, doeth so much the sooner approche to iniquitie, as it is more earnestly bent to anye ac­tion.

Wherfore so long as those thin­ges do please a man, whiche do displease God, his wyll is car­nall. For though he vse good maners, yet liueth he euyl, if he liue not to the glory of god. For this is a thing that is proper, & the chiefe thynge of them that are godly, that they glorye & re­ioyce in the Lorde, & do not loue thē selues but in God. For they loue them selues wel, y^t loue the [Page] workes of God in them selues. For God also loueth the thyng in vs that he hath made, and hateth that which he hath not made. Therfore yf we loue the work of God in our selues, then loue we rightly a good wyll in vs: the which, if it were not the worke of Godde, doubtlesse it ought not to be loued. And what man is it (except he be of an euyll wyll) that loueth not a good wyll in him selfe, which is the first planting of the hea­uenly husbandman? For the veritie hym selfe saith.Math. 15. Euerye plant that my heauenly father hath not planted, shalbe pluc­ked vppe by the rootes. What thyng soeuer is not to be pluc­ked vp by the roote, it is mani­fest that the same is planted of the father. And a good wyll is the fyrste budde of all vertues: [Page] who leaninge vppon her origi­nall beginninge, restith in the eternall and immutable wil, to the ende it maye be made verye spirituall. For he that cleaueth to god, is one spirite with hym,1. Cor. 6. whyle through the Communi­on of the geuer of lyght, and him that is lightened, the iusti­fier and hym that is iustified, the ruler and the subiect, al the action is referred vnto one, and that that is referred vnto one, is of both. For that cannot beer alyenated or put awaye from God, which he hath geuen, nor that from man whiche he hath receyued.

[Page] ¶The thirde Chapiter.

HEre it seemeth good to entreate, whether when a man begyn­neth to bee of a good will, that same wyll whiche was in hym before, bee corrected and amended, or elles another will which he had not, be geuen vnto him, whiche also is contrary to the former wyll. The whiche thynge shall not greue me more depely to search out, to thende it may the more euidently appeare.

All men in the fyrst man, are made without fault, and al we haue loste the integritie, and health of our nature, through the transgression of y^e first man▪ from thence commeth mortali­tie, [Page] from thence commeth ma­nyfolde corruption, both of bo­dy and soule, from thence com­meth ignoraunce and difficul­tie, vnprofitable cares, vnlawe­full desyres, sacrilegious er­rours, vayne feare, noysome loue, false ioyes, repentful counsailes or deuises, & no lesse mise­rye, then multitude of synnes. These therefore and other lyke euils falling into the nature of man, faith beyng lost, hope for­saken, vnderstanding darkned, the wil led captiue: no mā hath founde ought at al in hymself, wherby he myght be repayred. For although there hath beene some, whiche haue gone about to striue against sinne by natu­ral reason, yet hath he garnish­ed bareinly the life of this time onely: but hath not profited to true vertue and eternall blisse. [Page] For without the seruyce of the true God,Note, euen that thinge also that semeth to be vertue, is ve­rie sinne, neyther can any man please God, without God. And he that pleaseth not god, whom doth he please but hymself, and the deuil? By whom what time man was spoyled, he was not robbed of his wil, but of the in­tegritie and soundnesse of hys wyl: for he could not haue bene put from the state of hys inno­cencie, onles he had first sinned in wil▪ That wil therfore which was good by nature, became euyll in qualitie, and that mo­tion of the mynde that can ne­uer be without some loue, that is to say, without some wil, lost not the appetite, but chaunged the desyre and affection, recey­uinge that by desyre, whiche it ought to refuse by iudgement.

[Page] Therfore, whan man retour­neth to godlynes, (of whom it is for that cause spokē.Psal 77. The spi­rite goeth, and retourneth not againe: for except God dyd con­uert him, he shuld not returne) there is not a new worke made, and a newe creature, nor ano­ther substaunce created in him, but the same that was decayed is repaired: neither is there anithinge taken from him, but the fault whiche nature had not. For nature in Adam was without fault, who through disobe­dience of wyll, drewe vnto hym many euilles, and powred forth the same vpon hys posterities, to be multiplyed and increased more & more. The which euils, nothing can ouercome & bryng to nothing, but the onely grace of the Sauiour, who repaireth his worke, with his worke: As [Page] the Apostle saint Iohn sayeth.1. Iohn. 3. For thys cause appeared the sonne of God, that he might de­stroy the workes of the deuyll. And lyke as he breaketh the bondes of the captiue, so doeth he cloth the nakednesse of hym that is spoyled, so healeth he al­so the woundes of hym that is wounded, that what soeuer he doth in him, maye also be done by hym. To whom it is not ex­pedient to haue conflict or kepe battayle agaynste hys enemye, without a defender. For he must fyght with hym of whom he was somtime ouercome, wher­fore let hym not truste to hys owne powers, who when they were euen perfect, stode not sted fastly: but let him seeke victory in him, which only is not ouer­come and hath gotten the vyc­torie in all thynges. And yf he [Page] seeke, lette hym not doubt, but that he hath receaued the desire to seke, of him whom he seketh. Neither let him thinke, because it is done by the spirite of God, that therefore he hath not free wyll, whiche he dyd not then loose,The free vvill of mā is not taken a­vvay by Adams transgres­sion, but is depra­ued, so that vvith out grace it vvilleth nothynge but euill. Iere. 31. when in wyll he gaue himselfe to the deuyl, of whom, the iudgment of the wyll was depraued or corrupted, not ta­kē away. Wherfore that which was not slayne by the woun­der, is not taken awaye by the healer: The wounde is healed, but nature is not put awaye. But that that peryshed in na­ture, is not restored but by the aucthour of nature. The Lorde sayeth, I wyll geue vnto the house of Israell, and vnto the house of Iuda, a newe Te­stamente: not lyke vnto the [Page] Testament that I gaue vnto their fathers, in the day when I toke thē by the hand to leade them out of the lande of Egipt: for they contynued not in my testament, and I regarded them not, sayth the lorde, but thys is the testament that I wyll geue to y^e house of Israel after those dayes, sayth the Lorde, I wyll make them to vnderstande my lawes, and I wyll wryte them in their heartes, and I wyll be theyr God, and they shall be my people: and no man shal teache hys neighbour, nor euery man hys brother, saying, knowe the lorde, for al men shal know me, from the least to the most, for I wil haue mercy on their iniquities, & will not remember their sinnes. And I wyll geue them another meaning, and another heart, that they maye feare me [Page] all the dayes of theyr lyfe, to do them good, and their chyldren after them. And I wyll geue the man euerlasting testament, whiche I wyll not take from them. And I wyll put my feare into their hartes, lest thei shuld go from me, and I wyll vysite them, that I maye make them good.

The lorde also by the prophete Esayas foresheweth the sameEsay. 43. thynges of hys grace, by the whiche he maketh of all men a newe creature, saying: beholde I wyll make newe thynges, whiche nowe shall ryse vp, and ye shal knowe them, and I wyl make a way in the desert, and ryuers in the drye lande. The beastes of the fielde shall blesse me, the maremaides & y^e schrich owles byrdes, because I haue geuen water in the desert, and [Page] ryuers in the drye grounde, to geue drinke to myne elect gene­ration, mi people which I haue purchased to my selfe, that they maye declare my power.Esay. 46. And a­gayne, I sweare by my selfe, that there shal righteousnes go out of my mouth, & my wordes shall not bee tourned backe, for euerye knee shall bowe to me, and euerye tounge shall prayse God. Therfore, yf it be impossi­ble for these things not to come to passe, for because y^e foreknowledge of God is not vncertaine,Note. nor his counsaile mutable, nei­ther his wil without effect, nor yet his promise false, all they of whom these words are spoken, be saued without exception of any man: For he maketh them to vnderstande hys lawes, and wryteth them in theyr heartes with hys owne fynger, that [Page] they maye receaue the know­ledge of God, not by the worke of humayne doctryne, but by the enformation of the hyghest teacher. For he that planteth and he that watereth are no­thinge, but god that geueth the encrease.1. Cor. 3. All they from the least to the moste knowe God, for they haue heard, and learned of the father, that they might cōe to Christe, all they beynge dra­wen out of errour, are instruc­ted in the waye of lyfe. It is geuen to al them to vnderstand the thynges that are ryght, and to wyll ryghte thynges, theyr heartes beynge chaunged.

The feare of GOD is graffed in all them, that they myghte be learned in Gods commaun­dementes. There is a way made in their desert, & their dry lande is watred with fluds, so y^t they [Page] which afore dyd not open theyr mouthes to praise God, and be­came wylde, as the dombe and vnreasonable beastes: beynge clensed in the foūtaines of gods woorde, they blesse and prayse God, declarynge the power and maruayles of his mercy, which hath elected them, and adopted them into hys sonnes, & made them the enheritoures of the newe testament. And yf (as the Apostle saith) no man despiseth or altereth the testament of a man, whē it is once confirmed, howe can it then come to passe, that the promyse of God maye in any parte bee resolued? The promyse of God made vnto A­braham without conditiō, and gaue without the lawe, remay­neth stedfast, and is daily fulfil­led. For notwithstandinge that some to whom these thynges [Page] bee preached, beleue not, yet their vnbeleife hath not made frustrate the truth of God.Rom. 3. For God is true, but euery man is a lyer. And they whiche haue hearde the Gospell and woulde not beleue, are more without excuse, thē if thei 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 nombred a­monge the companye of them, of whom it is sayd: all nations of the earth shalbe blessed in thi seede. For he promised that thei shoulde beleue, that sayde: And euery one shall not teache hys neighbour, and euery man hys brother, saying: know the lord, for all shal knowe me, from the least of them to the greatest. He promysed that they shoulde bee reconciled, which sayde: I wyll [Page] haue merci on theyr iniquities▪ and wyll not remember theyr synnes. He promysed that they shoulde obey, whiche sayde. I wyll geue them another waye, and another heart, that they maye feare me all theyr dayes. He promysed that they shoulde perseuer and continue, whiche sayde: I will put my feare into theyr heartes, least they should depart from me, & I wyll visite thē to make them good. Also he promised y^t they shall al folowe hym without exception, which sayd: I sweare bi my self, except ryghteousnes shal go out of my mouth, & my wordes shal not be refused, for euery knee shal bow vnto me, and euery tounge shal praise God. Here, if we say that that thinge is not done, which God sware shoulde be done, we ascribe falshed vnto God (the [Page] whiche thynge God fordid) and a leasing to the truth. But if so be that the woordes of God do not faile, nor be without effect, (as both godlynes & fayth doth teache vs) and also that surely done that he appoynted to bee done, howe shall the stedfastnes of the sure promyse appeare vnto vs, when yet many thou­sandes of men serue Deuylles, and bowe their knees to yma­ges? Except we knowe y^t those wordes & speakinges of god be spoken & set forth accordyng to the immutable knowledge of god, wherin with hym, y^e gene­ralitie of men is now deuyded, & whether he speake of the good men or of the euyl men, he doth on such wise make mention on y^e one part, as though he omyt­ted no man. For when the Apo­stle sayth: olde thinges are past, [Page] beholde all thynges are made newe: doth it not seeme that he sayde all men were renewed? Or when he sayeth:Coloss. i. for it was his pleasure that in him should all fulnes dwell, and by hym to reconcile al thinges to himself: doth he not so speake as though he would no man to bee with­out reconsiliation? Or when he sayeth.Hebre. 1. In these laste dayes he hath spoken to vs in his sonne, whom he hath made heire of al thynges? doeth the forme of the sentēce sound any other thing, then that all men are transcri­bed of the father into the hery­tage of Chryste, accordinge to the prophecie of Dauid, saying. Desyre of me,psalm. 2. and I wyll geue thee the heathen vnto thine he­rytage: and the endes of the earth for thy possession. For the Lorde sayeth, yf I shall be exal­ted [Page] from the earth,Iohn, 12. I wyl draw al thinges vnto me: Doeth not the conuersion of all men seme here to be promised? Or when it is prophesied of the Churche and sayde:Esay. 40. Euery valley shalbe fylled, and euery mountayne and hyll shalbe brought lowe, & crooked thynges shalbe made strayght, & rough places made playne. Semeth any man here to be omitted, which is not sig­nified to become subiecte vnto Christ? What when it is sayde: And all fleshe shall come in my syght,Esay. 66. or before me, that they maye worshyp in Iherusalem, saith the Lorde?Act. 2. Ioel. 2. Psal. 144. Or this: And it shall come to passe in the lat­ter dayes, that I wyl poure out of my spirite vpon al fleshe? Or this: The Lorde lyfteth vp all those that fall, and healeth all them that are hurte? Is it not [Page] so spoken, as thoughe no man were secluded from that gyfte? The people of GOD therefore hath his fulnesse. And though the most part of men do eyther repell, or neglecte the grace of saluacion, yet in the electe and foreknowen men,Note that here are. 2 als, name­ly a gene­ral all, and a speciall▪ all▪ and amonge them whiche are deuided from the generalitie of all, is there a certayne vniuersalitie num­bred: So that out of all the worlde, all the worlde may ap­peare to be deliuered, and out of all men, all men to be recei­ued. Lyke as also when he spe­keth of the vngodly, the diuine style so frameth the speach, that those thinges which are spoken of a certeyne part, seeme to ap­perteyne to all men: as is this which Iohn Baptist saieth. He that cōmeth downe from hea­uen, is aboue all men, he testi­fieth [Page] that that he hath seene & hearde,Iohn. 3. and no man receiueth his testimonie. Or this saying of the Apostle:Phil. 3. All men seeke theyr owne, & not the thynges y^t are Iesus Christes,Psalm. 13 Or y^t that Dauids psalme singeth. The Lorde loked downe from hea­uen vppon the children of men, to see if there were any that did vnderstande or seeke after God, but they are all gone out of the way, they are altogether becom vnprofitable, there is not one of them that doeth good, no not one. Of these and suche docu­mentes, which may aboūdant­ly be brought forth and aleaged yf a man wyll seeke for them, it is most playnely declared, that somtime, for a part of the earth all the earth, for a parte of the worlde all the worlde, and for a part of men al men are named. [Page] The diuision wherof, notwith­standyng, the Scripture doeth many times open incontinent, that the vnderstandynge of the reader may be transferred from the namyng of the vniuersali­tie to that part which is therby vnderstanden. As is this say­ing of the Apostle: We preache Iesus Christ crucified, a stum­bling stone to the Iewes,1, Cor, 1. and vnto the Gentiles foolyshnesse: But vnto those Iewes and Greekes y^t are called, we preach Christ the power of god and the wysedome of God. Is Chryste power to them to whom he is a stumblynge blocke? Or is he wysedome to them to whom he is foolyshnesse? No, but because some of them shalbe iustified by faith, and some obdurate and hardened through theyr owne vngodlynesse, he hath deuided [Page] one kynd of beleuers and vnbe­leuers, vnder the name of them that are called, that those whō he signified to be without faith he might shew to be none of the numbre of them that are cal­led, though they had heard the Gospell. By this rule the word of God doeth promise by Esai, saying.Esay. 42. I wyll leade foorth the blind men into a way that they knowe not, & they shall walke the pathes that they wote not, I wyll make darkenesse to bee lyght vnto them, and crooked wayes streyght. These wordes wyll I doe, and I wyll not for­sake them. But that which fo­loweth (And they are tourned backwarde) must be referred to a certeyne part of them, not vn­to them to whō it is said: I wyl not forsake them.Esay. 43. The Lorde saieth agayne to Iacob. Be not [Page] afrayde, for I am with thee: From the East wyl I bring thy seede, and gather thee from the Weste. I wyll say to the North, bryng hyther: & to the South, forbydde thou not. Brynge my sonnes frō a farre coūtrie, and my doughters frō the worldes end. All those in whō my name is called, I haue prepared them vnto my glory, & I haue fascio­ned & made them. But that y^e foloweth: I haue brought forth a blynde people, & theyr eyes are blynde, & they haue deafe eares, can not by any reason agree to them, whom he sayeth he hath prepared vnto his glory. In all these wordes which are spoken of one kynde of men, the former wordes do agree to some, & the latter wordes to other some. And as the saying of y^e Apostle is: that thyng that is done in [Page] parte of the people, is declared vnder the name of all people, & in the remnaunt is the fulnesse counted. For when he disputed of the obsecation & blinding of the Iewes, & shewed that some of them were saued by grace: I say therfore (saith he) hath God repelled his people? God forbid. For I also am an Israelite, of y^e seede of Abraham, of the tribe of Beniamin, GOD hath not cast a waye his people whom heRom. 11. knew before. Therfore the peo­ple that was foreknowen, the people y^t is not repelled, are thei whiche are iustified in Christe. And y^t which semeth to be spokē of al Israell, is shewed in them only whom the electiō of grace hath made a remnaunt to hym selfe: Lyke as the consequens of the Apostles wordes do de­clare, for he doeth adde and say. [Page] Do ye not know what the scripture saith of Helyas, howe he prayeth vnto God agaynste Is­raell? O Lord they haue slaine thy Prophetes, they haue dyg­ged downe thine Altares, and I am left alone, and they seeke my lyfe. But what saith the aunswer of God to him? I haue reserued vnto my selfe seuen thousand men, which haue not bowed the knee to Baall. So therfore (saith he) in this tyme also, is there a remnaunt saued by the election of grace. And yf it be of grace, thē is it not now of workes, for then were grace no grace. Therfore, all Israell is not reprobate, neyther is all elected: But wyllyng blindnes hath tourned away a part, and free illuminaciō hath reserued a parte vnto him selfe. And yet are the wordes spoken of them [Page] on such sorte, that no difference seemeth to be made of all man­kynde, neyther of them that pe­ryshe, nor of them that are sa­ued. For when it is read, as touching the Gospell, they are ene­mies for your sake: but as tou­chyng theyr election, they are beloued for the fathers sake: the wordes so sounde, as though he called them beloued, whom he called enemies. But the Apostle hym selfe wypeth awaye this darkenesse, saying: For blynd­nesse is happened vnto parte of Israell, that we myght vnder­stande one generacion to be de­uided into two kyndes: and all men, all fulnesse, all Israell, not alway to be referred to the vniuersalitie, but many tymes to a part. Among these maner of speaches, we ought also to note this saying in the Scrip­tures, [Page] wherin that which per­teyneth to men of diuers times is promised on suche wyse, as though it were spoken of one generation of the same tyme. Lyke as is that which the Apo­stle Peter, wrytyng to them of his tyme & of the tyme to come, sayeth:1. pet. 2. But ye are an elect ge­neracion, a kingly priesthod, an holye nacion, a purchased peo­ple, that ye myght shewe the vertues of him that hath called you out of darkenesse, into his marueylous lyght, which som­tyme were not a people, but now are y^e people of god, which hadde not obteyned mercy, but nowe haue obteyned mercye. When these thinges were prea­ched: whether did those men yet remaine, whō God in time past suffred to walke in theyr owne waies? And those same mē that [Page] were deliuered vp to their own willes: were they now called into that marueilous light? were not they now dead? They were not now in this world, neither did their retourne from errour to veritie helpe thē at al which were dead before. And yet the custome of speach hath declared that after long time, grace was in the posteritie of the wicked: that they may appeere nowe to be elected, which afore were for sakē. These sayinges do not be­long to y^e same men, but to men of the same nacion. And the vo­cation or calling that hath shy­ned nyghe vnto the ende of the world, hath not recourse to the tyme paste. So nowe, by a cer­teyne maner, it are both they, and not they, of whom and to whom these thynges are spo­ken: whyle, when they are not [Page] deuided in any specialitie from a generalitie, yet are they deui­ded in some thinges frō a Com­munitie.

¶The fourth Chapter.

BVt whē they that loue contencious quarrellyng shall rede or heare these thinges, they wyl saye y^t we by these disputacions do speake agaynst the Apostle, which sayeth that God wylleth all men to be sa­ued, [Page] and to come to the know­ledge of the trueth. The which part of the Apostles wordes, we so fully and wholly do receiue, that we withdrawe nothynge frō it of that that goeth before or commeth after, that pertey­neth therto. For (that we maye set asyde other testimonies of the Scriptures of God) this place is sufficient to refell that that they falsely obiecte, and to defende that, that they wicked­ly denye. The Apostle Paule wrytynge on this wyse to Ti­mothie, sayeth: I exhorte you therfore that there be prayers, supplications, and thankesge­uynge, made for all menne, for kynges, and for all them that be in aucthoritie, that we may leade a peaceable and a quiete lyfe, in all godlynesse and pure­nes, for that is good and accep­ted [Page] in the sight of God our Sa­uiour, which wylleth all men to be saued, and to come to the knowledge of the trueth. For there is one God, and one me­diatour betwene God and men, euen the man Iesus Chryste, whiche hath geuen hym selfe a raunsome for all men. Of this rule therefore of the Apostles doctrine, wherwith the vniuer­sall Churche is instructed, least we shuld wander into a strange vnderstandyng after our owne brayne, let vs searche what the vniuersall Churche vnderstan­deth in it: for there can be no­thyng doubtfull in the precept, yf that the obedience in the de­syre do agree. Therefore the A­postle commaunded, yea rather the Lorde by the Apostle, which spake in the Apostle, that pray­ers, supplications, & thankes­geuyng [Page] shoulde be made for all menne, for kynges, and for all thē that are constitute in auc­thoritie. The whiche lawe of supplication and praier, the de­uocion of all priestes, and of all faythfull men doth so agreably holde, that there is no parte of the worlde wherein suche pray­ers are not celebrate and made of the Christian people. The Churche therefore in euerye place, prayeth vnto God, not only for the Saintes and them that are alreadye regenerate in Christ: but also for al Infidels and ennemies of the Crosse of Christ, for all Idolaters, for all them that persecute Christe in his membres, for the Iewes, vnto whose blyndenesse the lyght of the Gospell shyneth not, for Heretickes and Scisma­tickes, whiche are without the [Page] vnitie of faith and charitie.

And what doeth the Churche aske for these, but that they for­sakyng theyr errours maye be conuerted vnto God, maye re­ceiue faith, maye receiue chari­tie: and being deliuered from the darknesse of ignorance, thei myght come to the knowledge of the trueth? The which thin­ges because thei are not able to geue it to them selues, being so oppressed & wayed downe with the wayght of euyll custome, and tayed in the bondes of the deuyll, neither are able to ouer­come the thynges that deceiue them: Wherein they haue styc­ked so fast, that loke how much the trueth ought to be beloued, so much do they loue falsehod. It is the wyll of the mercifull and iust Lorde to be prayed vn­to for all menne, that when [Page] we see innumerable to be dely­uered from suche bottomlesse mischeifes, we shuld not doubt but that GOD hath graunted that, that he was desyred to graunt: And that we geuynge thankes for them that are sa­ued, should hope also, that they whiche are not yet illumined, shalbe delyuered by the same helpe of Goddes grace from the power of darkenesse, that they may be trāslated into the king­dome of god, or euer thei depart out of this life. But if any man fayle of this grace of the Saui­oure (as we see it doth happen) and the prayer of the Churche bee not receyued for them, we muste referre it to the secrete iudgementes of Goddes righte­ousnes, and we muste acknow­ledge, that the depenesse of thys misterie cannot appeare to vs [Page] in thys life. For our knowledge is vnperfect, and our propheci­yng vnperfect. And we see now as it were by a glasse in a darke ryddell, neyther are we wy­ser, or haue more knowledge then the blessed Apostle, who when he dysputed of the grace of GOD, and was entred into the secrete of great misteries, he fell downe vnder those thin­ges that was vnpossible to bee declared. For when he had said, brethren I would not haue you ignoraunt of this misterie, lest ye should be wise in your owne conceypt, that blindnes is hap­pened in part of Israell, tyl the fulnesse of the gentilles myght enter in, and so al Israel might bee saued, as it is wrytten. He shall come out of Syon, which shall tourne away vngodlynes out of Iacob, and thys is the [Page] testamente that I wyll geue them, that I wyll take awaye their sinnes. For as concerning the Gospell, they are enemyes for your sake: but concernynge election, they are beloued for the fathers sake: for the giftes and calling of god, are without repentaunce. For lyke as ye sometyme also dyd not beleue in God,In your mercy, that is in the mercy that ye haue ob­tayned. and nowe haue obtay­ned mercy, because of theyr vn­beliefe: euen so they also haue not nowe beleued in your mer­cye, that they myght obtayne mercy: For GOD hath shutte vppe all in vnbeliefe, that he myght haue mercy on all.

Therefore, when in a certayne traunce or recesse of his mynde, he had powred foorth these mi­steries of Goddes workes, farre passynge the measure of mans vnderstandynge, he tourned [Page] all the reason of the exposition therof into a wonder, and mer­uayling greatly at the thynges whiche he had spoken, he cryed out and sayde: Oh the depth of the wisdome and knowledge of GOD, how incomprehensible are hys iudgementes, and hys wayes paste fyndynge out? for who hath knowē the meanyng of the Lorde? or who hath bene of his counsayle? Or who gaue fyrst vnto hym, and he shall re­warde hym? For of hym, and by him, and in him, are al thyngs. To hym be glory for euermore. Amen.

¶The fifth Chapiter.

[Page] THe assertion of hym that teacheth the thynges afore spo­ken, wyll minister occasion of manye questions. As it is demaunded, what the cause shoulde be, that Goddes grace was so variated through oute so many peoples and tymes: that is to say, why all nations in tyme paste were suffred to walke in their owne wayes, one Israel only (which was instructed by the woorde) excepted, and elected to knowe the trueth, whose infidelitie at the last ministred occasion, and gaue place to the saluation of the gentiles, as and if thys one people did abyde in the fayth of his forefathers, the mercye of god could not be geuen to other nations? Also why they, whose diminishing is the saluation of [Page] the gentils, are not fyrst deliue­red from theyr blyndnes, before the fulnes of the gētilles shuld come in, as though they coulde not be illumined with all men, whiche shalbe all saued after that the adoption of the gentils shalbe once finished? Or howe all Israell shalbe saued, when theyr obsecation and blindnesse is taken a way, of whom an in­numerable multitude are fal­len awaye in theyr infidelitie, and haue not come to the tyme wherein they are promysed to be saued? Or howe the fulnesse of those nations, (whiche were not called before) are sayde to enter in nowe, when of euerye age & condiciō of men, so many thousandes of all nations vn­der heauen, do dye without be­ynge iustified in Chryste? But the godly and wise teacher had [Page] leuer suspende the causes of these secretes and iudgmentes vnto the profoūditie and depth of the ryches of Goddes wyse­dome and knowledge, then with rashe inquisition to dys­cusse the misterie of the moste iuste veritie and moste mercy­full goodnesse, whiche is taken awaye from the knowledge of man, omittinge none of those thynges which it behoueth mē to knowe, and medlynge not at all with those thynges whiche are not laweful to be knowen. For there are manye thynges in the dispensatiō and ordering of Gods workes, whose effectes only are shewed, but the causes lye hydde, that when it doeth appeare what is done, yet it appeareth not why it is done, that where as the worke is sene of all men, yet the reason why [Page] it was done, is shutte vp in se­crete, to thende that in all one and the selfe same thyng, both presumption in thynges vnser­cheable might be holden vnder, & also that faished of manifeste thinges might be confuted. For though I knowe not why one man was created a Greeke, a­nother a Barbarian: this man borne in richesse, and he in po­uertie: one man the valiaunt beautie of a personable stature doth sette foorth, another, the croked deformitie of feble mem­bres doth disfigure: this man begotten of Christen parentes was norished in the cradell of veritie, another, beynge the broode of heretickes drynketh the poyson of errour with the milke of his mother. And to be briefe, although I can not dis­cusse a thousand other differen­ces [Page] in the habite of bodies, in the qualities of myndes, the condicion of times, the maners of countryes: yet foloweth it not therof that I am ignorant that God is the maker and the disposer of all these thinges, who verely hath on suche wyse created the bodies and spirites of all men, that besides the vo­luntarye or wylfull diuersitie that foloweth the studie of eue­ry man, he variated them in most vnlyke number in the be­ginning of their creation.

The manye opinions of vayne bablers would trouble vs, and drawe vs diuers wayes, which out of thynges vnable to bee knowen, haue presumed to goe into inconueniences, and haue ascribed these original inequa­lities and differences, vnto fate or destinies (when in dede there [Page] are none at all) and vnto pla­nettes or starres: onlesse we dyd holde in moste sure knowledge, that God the creatour hath for­med of the natural Elementes euery vessel as he wyl, and hath ordered one nature of soules, and one nature of bodyes by measures after hys owne plea­sure, whiche workes of GOD might also be knowen to mans vnderstandynge, yf they ought to be knowen, and it myght be shewed why euery thynge was so made, but that it is suffici­ent to knowe, that they were so made.

The Lord saith vnto Moses: who hath geuen man a mouth?Exod▪ 4. who hath made the dombe and the deafe, the seynge and the blynde? haue not I the Lorde God?

And by the Prophete Esay he [Page] saith:Esay. 66. Haue not I made the fruitefull & the barreyne, saith the Lord? It is red in the boke Ecclesiasticus:Eccle. 11. good and euyll, lyfe aud death, pouertie and ri­chesse, are of God.Iob. 12. Also Iob saith? The dwellyng houses of robbers and brybers are full of plentifull store, & yet dare they boldly prouoke GOD, where­as he hath geuen all thynges into theyr handes.

And the same Iob, disputing of the increase and decrease of humaine and worldly thinges, and referrynge all chaunges to the iudgmentes of God, sayth. With hym is there wysedome and strength, he hath counsaile and vnderstanding. If he pluck downe, there is no man can builde vp: if he close vp a man, there is no man can open hym: yf he withholde the waters, all [Page] shalbe dried vp: if he send them foorth, they shall ouerflowe the earth, with hym is power and wisdome, he knoweth both the deceiuer and hym that is decei­ued, he bringeth counsellers to a foolyshe ende, and Iudges into dasednesse: he looseth the girdle of Kynges, and gyrdeth theyr loynes with a rope: he maketh Priestes without ho­nour, and ouerthroweth the rulers: he changeth the lippes of the true speakers, & taketh awaye the learnynge of the El­ders, powrynge foorth dispite vpon Princes, and relieuynge them that were oppressed: who openeth the thynges that are buryed in darknes, & bryngeth to lyght the shadowe of death, which multiplieth the naciōs, and destroyeth them, and ma­keth them that are destroyed [Page] sounde agayne, whiche chaun­geth the heartes of the Princes of the earth, & beguyleth them, that they maye goe they wote not whyther. They grope as in darknesse, and not in the light, and he wyll make them to goe out of the waye lyke dronken men. And agayne, the same Iob shewyng that the wyll of God can not be frustrate,Iob. 33. saith: For he is alone (saith he) and no man can turne his thought, and loke whatsoeuer his soule wylleth, the same shalbe done. Part of mankynd is deliuered, and part of them doth peryshe: & if we shoulde ascribe that vn­to the merites of mens wylles, as though it shoulde seme that grace hadde refused naughtie men and chosen good men, then shal the causes of innumerable people resist and be agaynst vs, [Page] vnto whom by the space of so many yeres, the preachynge of the heauenly doctrine hath not shone. Neither maye we saye that their posterities were bet­ter,Esay. 9. of whom it is written. The people of the nacions whiche sate in darknes haue sene great light, & vnto them that sate in darknes and shadowe of death light is sprong vp. And they to whom the Apostle Peter saith:1. Pet. 2. Ye are an electe generation, a kyngly priesthod, an holy naci­on, a purchased people, that ye myght shewe foorth the power of him that hath called you frō darkenesse, into his so maruey­lous a lyght: who in time past were not a people, but nowe are the people of god: on whom sometime he had no mercy, but nowe hath mercy. Wherefore, that is not geuen for the me­rites [Page] of the yonger, whiche the elders did not deserue. For the vngodlynes was all alike that accused the children aswell as y^e fathers: and all one & the lyke blindnesse of ignoraunce drow­ned and ouerwhelmed both the one and the other in lyke error. But what knowlege can cōpre­hend, or what wisdome cā finde out, why God had mercy on the one sort, & had not mercy on the other? The reason of this diffe­rence lieth hyd & is secrete, but not the difference it selfe. We vnderstande not his iudgement herein, but we se his workyng. And why then do we falsely ac­cuse his secret iudgement, that owe thanckes to his manifeste mercy? Let vs praise and reue­rence that that is done, for ther is no danger to be ignoraunt of that that lyeth hyd in secrete.

[Page] Loke also vppon the whole multitude of yonge children,Originall sinne de­serueth damnati­on in whom (except it bee that sinne onely, wherein al mankinde is borne into dampnation) ney­ther can any merites paste, nor yet to come, bee iudged: for all they of whom we nowe speake of, before they haue anye vse of vnderstanding, before thei haue any free libertie of wil,Thys he speaketh because suche in­fantes vnbaptized, haue no promyse in the scripture to be sa­ued. some of them beinge regenerate, do goe into euerlasting blissednes, and other some not borne againe, do passe vnto perpetuall miserie. Nowe yf thou grauntest origi­nall sinne, then is all the nom­ber of them giltie, and yf thou lokest on the innocencie of their maners, the hole flocke of them is without fault. The iustice of man cannot finde ani differēce, but the vnspeakable grace of God, hath founde out what to [Page] elect. The deuice lyeth hydde in secrete, but the gyfte lyeth not hyd. Godlynesse bryngeth forth the woorke, but power hydeth the cause. But, as little is that to be doubted that is not sene, as that that is sene: for neither the confession of the manifeste worke, nor yet of the vnknow­en equitie, can be denied to the creatour. But if thou wilte di­rect the sight of thy mynde vn­to those men, who lyuynge a long time in sinne & mischiefe, are renewed and borne agayne by the Sacrament of Christian baptisme, euen in the ende of their lyfe: and without anye helpe of good workes, are tran­slated into the felowship of the heauenly kingdome. By what reason wylte thou knowe the iudgement of God therein, but only that thou must knowe vn­doubtedlye [Page] that the gyftes of God are free? And that, like as there be no sinnes so detestable that they are able to withstand or kepe away the gyft of grace: euen so can there be no workes so excellent, to whom that that is freely geuen, is due by the iudgement of rewarde or retri­bucion: for then shoulde the bloudde of Christe be nothyng woorth, neither should the pre­rogatiue of mens workes be a­ny thing inferiour to the grace of God. If iustification which cōmeth by grace, were due vn­to anye merites that went be­fore: then it were not a gyft of a free geuer, but the wages of a worker. And howe myght it be proued, that there bee no workes meete to put away ori­ginall sinne, onlesse that both vngodly men, and also mische­uous [Page] persons, were by the la­uer of Christe receiued into his kyngdome? And howe shoulde they which glory in their owne righteousnes knowe how little thei can do worthy of the adop­tion of the sonnes of God, yf thei came not to the Sacramēt of regeneration, seing they are fast tied and holden in the same state and condicion that the wickedst sinners be? Thei shuld become like in sanctification, if they were regenerate, but shuld peryshe together yf they were not baptized. Therfore, if grace haue founde anye of the moste wicked menne, yea euen in the verye departynge of the lyfe, whom it doth adopte and chose (when, notwithstandynge ma­nye that haue lesse offended are seene to bee without this gyfte) who can saye eyther [Page] that this is done without the dispensation and appointment of God, or els that they are so discerned and seuered a sunder without profounde and secrete equitie? The which also is not therefore vniuste, because it is vnknowen: but therefore is it iuste, because there is no doubt but that it is the iudgement of God. For that that dependeth vpon his pleasure, it is vncer­tayne with what sentence it ought to be iudged, afore it be iudged. But when the thynge shall come to his ende, no man ought to complayne of the end: for it is most certeyne, that god ought not to do any other wise then he hath done. The rule of the Euangelicall parable hath also confirmed the varietie and diuersitie of the manyfolde vo­cation and callyng whiche be­longeth [Page] vnto one grace: in the whiche is declared, howe the good man of the house hyred at sundrye tymes labourers into his vineyarde, vnder the coue­naunt of a penye, whereby is signified the equalitie of eter­nall lyfe. Where no doubt, they that were sente into the vine­yarde at the eleuenth houre,The ele­uēth hour is .v. of the clocke at aft. noon after the Ievves ac­compt. re­ceiuyng as muche as they that had wrought al the day, doe re­present the nombre of those of whom I nowe speake: whom the gentlenesse of GOD hath esteemed and accompted in the ende of the day and conclusion of their lyfe, to commende and prayse the excellencie of his grace: not paying them wages for theyr labour, but powryng foorth the richesse of his good­nesse vpon them whom he chose without workes, that they also [Page] which had swette with muche labour, & yet receiued no more then the last, might vnderstand that they had receiued the gyft of his grace, not the wages of theyr workes. Wherfore, yf we also do murmure agaynste the good man of the house, because they that were laste called are made equal to the labourers of the whole daye, or that they haue deserued no more with theyr much labour, then the o­ther that laboured almoste no­thynge at all: the same shalbe sayde to vs that was aunswe­red to one of them. Frende, I do thee no wronge,Math. 20. take that that is thine, and go thy way, for I wyl geue as much to this man that came laste, as I wyl to thee: Is it not lawefull for me to do with mine own what I lyste? or els is thine eye euyll [Page] because I am good? Surely this liberalitie seemed to this false accuser to be vnequall: & what was he y^e wiser? or what accomptes was there made vn­to hym? The ryghteousnes of the dispensation of that busy­nesse was not opened vnto him, neither was he admitted to be of counsell of this hyd secrete. But that he shoulde refrayne frō serching the iudgements of god, ther was laide forth before hym both the goodnesse of hym y^t is mercifull, & also the power or aucthoritie of him y^t willeth it to be so: euē like as if it shuld haue ben saide vnto hym of the Apostle. O man, what art thou that disputest with god?Rom. 9. Doth the potte say to him that made hym, why hast thou made me on this wise? Therfore in al mē of euery nacion, of euery state [Page] or condicion and age, the wyll of God is the cause of the recei­uing of grace in them, with the whiche wyll, the reason of the election lyeth hyd: all merites beginning at that grace, which thei haue receiued without me­rites, whiche merites yf they coulde be good without grace, it should not be sayde: Excepte a man be borne agayne of wa­ter and of the holy ghost,Iohn. 3. he shal not enter into the kingdome of heauen. And, except ye eate the flesshe of the sonne of man and drinke his bloudde, ye haue no life in you: But it shuld be said, Except a man be iust & good, he can not be blessed for euer. Nei­ther were it nedefull to be born againe of water and of the spi­rite, yf it were sufficient to be instructed by the commaunde­ment: and faith should take no [Page] place, whiche beleueth that all sinnes are forgeuen throughe baptisme, yf it were taught that grace were not geuen vn­to the euyll & wicked men, but vnto good and righteous men. Therfore the beginning of true lyfe and ryghteousnes, consi­steth in the Sacrament of rege­neration, that where a man is renued, there also the veritie of these vertues shoulde springe, and they beginne to profyte by fayth vnto perpetuall glorye, who coulde scarse come to the temporall rewarde of vayne prayse. For whether he be a Iewe that swelleth throughe the knowledge of the lawe, or a Greeke puffed vp throughe the studie of naturall wisdome, be­fore he be iustified by the faith of Christ, he is shutte vp vnder sinne. And yf he continue in [Page] his infidelitie, y^e wrath of God abideth vppon him, euen that same which he had drawē vnto himselfe in the transgression of Adam, wherof the Apostle speaketh, saying.Ephe. 2. And ye when ye were dead in your trespasses & synnes, wherein ye walked in times past, according to y^e tyme or course of this worlde, after y^e prince of the power of this ayre the spirite which worketh now in the chyldren of vnbeliefe, a­mong whō we also had our conuersation in tyme paste, in the lustes of our fleshe, & fulfylled the wyll of the fleshe and of the mind, and were by nature the chyldren of wrath, like as other were. And agayne: ye were at that tyme without Chryst, ali­ens from the common wealth of Israell, and strangers from the Testamentes, hauynge no [Page] hope of the promesse, and were without God in this worlde. And agayne: ye were somtime darkenesse, but nowe are lyght in the Lorde.Colloss▪ 1. And againe: ge­uing thankes to y^e father, whi­che hath made vs worthy to be partakers of the inheritaunce of saintes in light, which hath deliuered vs from the power of darknes, & hath trāslated vs in to y^e kingdom of his welbeloued sonne.Titus. 1. And againe: for we also wer somtime folish, vnfaithful goyng astraye, seruing diuers lustes & plesures, liuing in ma­lice & enuie, hateful, hating one another. But whē y^e benignitie & gentlenes of our Sauiour a­peered, not for y^e workes of righteousnes which we haue done, but acording to his mercy hath he saued vs, through the lauer of regeneraciō of the holy ghost [Page] whom he hath powred foorth aboundantly vpon vs, through Iesus Christ our sauiour, that we being iustified by his grace shulde be heires of eternall lyfe by hope.

¶The .vi. Chapter.

AND that it maye briefly apeere what the nature of man is without grace,Iude. 1. lette Iude the Apostle tel, what eyther the ignoraunce of the vnlearned, or the doctrine of the wyse can doe. But they (saith he) what thinges soeuer they knowe not, that do they blaspheme: and what soeuer thinges they knowe naturally (as brute beastes do) therin cor­rupt they them selues. Let also [Page] the Euangelist Luke,Luke. 1. vnder the wordes of zacharie, tel in what a nyght mankynde doth wan­der before the illuminacion of grace, and out of what a dark­nesse of ignoraunce the people of God is deliuered. And thou childe (saith he) shalt be called the prophete of the hyghest, for thou shalt go before the face of the Lord to prepare his wayes. To geue knowledge of saluaci­on to his people, for the remis­sion of theyr sinnes. Through the tender mercye of our God, whereby the daye spryng from an hyghe, hath visited vs. To geue light to them that sitte in darkenesse & in the shadowe of death, & to guide our feete into the way of peace. And this ten­der mercy hath the lord shewed, not to the redemption of one people onely, but vnto the sal­uacion [Page] of all Nacions, as the Euangeliste saith: For Iesus must dye for the people,Ioh, 11. and not for the people onely, but also that he myght gather together the children of god which were dispersed. And that thing doth the voyce of the Lorde, whiche throughe the trumpe of godly­nes soundynge throughout all the worlde, doth both call and gather together al mē.Math. 11. For whē he had said: I thank thee oh fa­ther, lord of heauen and earth, because thou haste hydde these thinges frō the wise & prudent, & haste reueled thē vnto babes: Euen so O father, for so was it thy good pleasure: he added. All thinges are geuen to me of my father, & no man hath knowen the sonne but y^e father, neyther hath any man knowen the fa­ther, but the sonne, & he to whō [Page] the sonne wyll reuele him. And thē he added: Come vnto me all ye y^e labour, & are laden, and I wyl refresh you. Take my yoke vpon you, & learne of me, for I am meke and humble of harte, and ye shal finde rest vnto your soules, for my yoke is sweete & my burden is light. Iohn Baptist also in the Gospel of Iohn, protesteth in y^e spirit of prophe­sie, saying:Ioh. 3. He y^t came frō heauē is aboue al mē, & he doth testify that y^e he hath sene & hard, and no man receiueth his witnesse, howbeit he y^t receiueth his wit­nes hath set his seale that God is true. Therfore in somuch as perteineth to y^e blindnes of mā ­kind, gotten with y^e long night of ignorance & pride, the creator of y^e world, came into this world & the world knew him not, the lyght shyned in the darknesse, [Page] but the darkenesse comprehen­ded it not. He that is aboue all testified that that he had seene and hard, and no man receaued his testimonie. But because the sonne of God came not in vain into the worlde, but gaue hym selfe for all men: he dyed, not onely for the people, but also that he myght gather into one the children of God which were dispersed. And he said vnto all men: Come vnto me all ye that labour and are laden, & I shall refreshe you. And he maketh him selfe and his father know­en to whom he wyll reuele it, reseruing vnto him selfe the li­bertie of the election vnable to be knowen. All the chyldren of lyght, the chyldren of promesse, the sonnes of Abraham, the sonnes of God, the electe gene­ration, the kyngly priesthood, [Page] the true Israelites, forekno­wen and fore ordeyned to the kingdome of god (who hath cal­led them, not onely out of the Iewes, but also out of the gen­tiles) do receyue the testimonie of hym that came downe from heauen, and sette theyr seales that God is true, that is to say: they declare in that thei are sa­ued, that GOD is true, that he kepeth touch and perfourmeth that, that he promysed vnto A­braham the father of all nati­ons. Who when God promysed him that he should be the heyre of the worlde, doubted not by mistrust: But beinge comforted in faith, gaue glory vnto God, knowing moste certainely, that he was able to perfourme the thynge that he had promysed. And who is so enstraūged from the fayth of Abraham? who is [Page] so farre growen out of kynde from the father of all nations, that he will say eyther that the promyse of god is not fulfilled, or els that it is fulfilled of any other then of hym that made that promise? Truely, that man shall be a lyer, but god shall be true. And euery one that recey­ueth his testimony, sealeth this thinge, sheweth thys thynge. That he is made to see, by that light which geueth lyght, he is made obedient, he is made to vnderstande, as the Euangelist Iohn wytnesseth, sayinge. We knowe that al the worlde is set on wickednes, and we knowe that the sonne of God is come, and hath geuen vs an vnder­standing that we myght know the true God, and shoulde be in hys true sonne.

¶The seuenth Chapiter.

BVt yf they aske, why the Sauioure of all men gaue not thys vnderstanding to all men, that thei might knowe the true God, and that they might bee, that is to say: myght abyde and continue in his sonne, although we beleue that the helpe of grace was not wholly taken awaye from any man? Of the whiche thinge we wyll dispute more largely here­after. Although peraduenture this thinge be vnknowen also, lyke as the other lyeth hydde [Page] why in tymes past, all the gen­tiles beinge sette a syde, and let passe, he toke vnto hymself one people, whom he would instruct in the waye of trueth? Of the whiche iudgement of GOD, yf we may not complayne, muche lesse then maye we murmure of this that is done in the electi­on of al nations,VVe mai not be cu­rious in hid thyn­ges nor yet vn­thankeful in many­fest things for the things that God would haue to bee se­crete and vnknowen, maye not be searched for: but those thyn­ges which he hath made mani­fest, are not to be denyed, lest we be founde vnlawefully curious in the one, and dampnably vn­thankeful in the other. Truely we are not ignoraunte, that there bee some of so vndiscrete and vnaduysed presumption, and of so proude an arrogancie, that the thing which the noble teacher of the gentiles, beynge [Page] taught, not of men, nor bi men, but by god, confessed to be laide vp farre and excedynge hygh aboue the measure of his know ledge, thei dare rashely discusse, in a doctryne falsely so called, and wyll there haue nothynge hyd or secrete, nothynge to bee vnknowen, where the Apostle hath not opened what oughte to be vnderstande and knowen, but what ought not to be sear­ched for. For as I haue sayde a­fore, it is geuen to no studyes, to no wittes to try out, bi what iudgement, or what counsayle, god which is immutably good, immutably iust, alway forkno­winge, alwaye almightie, hath therefore shutte vp all thynges in vnbeleife, that he myghte haue mercy on all. And yet in the time wherein he instructed Israell onely, he deferred to il­lumine [Page] innumerable nations of vngodlye people: and nowe suffreth the same Israell to be blynded, tyll all nations and the fulnesse of the gentyles bee come in that peryshe, by so ma­ny thousandes of those that are borne and dye againe, and yet shall the sayde Israell be saued in them whom the ende of the worlde shall finde here. The whiche misterie beinge opened and set abrode in all the whole body of the scriptures, he hath shewed vs what he hath done, what he doth or maye doe, and what is yet to bee done. But why it was his pleasure that it should so be done, that is taken away frō mans vnderstanding. But these men that are assha­med to bee ignoraunt of anye thinge, and by occasion of the darknes of y^e matter, lay snares [Page] of disceyte, do referre to the me­rites of mans will all the diffe­rence wherebi god choseth some, and choseth not other some (forRetribuci on, is the revvarde of vvell doing, or a revvard vvhere somthing is deser­ued afore many are called, and fewe are chosen) so teaching that no mā is saued freely, but of retributi­on, because it is naturalli graf­fed in all men, that if they will, they may bee partakers of y^e ve­ritie, and that they haue grace inough that doe aske it. The whiche diffinicion, although it speake not of y^e veritie of grace, yet semeth it to shewe some rea­son of those men that haue free wil. But as touching infantes, in whom y^e cause is commen, & al one with other mortal mē in the original wound, & are with out anye merite or deserte of a good will. There can no expo­sicion be made whereby it may bee taught, why some of them [Page] are saued beinge borne againe, and why other some do perishe, not beynge borne agayne, and that vnder hys prouidence and omnipotencie, in whose hande is the soule and lyfe of euery li­uinge thinge, and the spirite of all the fleshe of man, and vnto whom it is sayde.Iob. 14. The dayes of man are short, thou haste nom­bred hys tyme. But I suppose these defenders of free will, wil not vse the symplenesse of men so shamelesly, that they will ey­ther say that these thynges do happen by chaunce, or els wyll saye, that they whiche are not borne agayne doe not peryshe: for then should they bee many­festly conuinsed, either to agree with the Paganes in destenye, or elles with the Pelagians to denye that sinne is transfused and powred forth vpon the po­steritie [Page] of Adam.The Pala­gians de­serued to be con­dempned, because they sayd that infantes vvere vvithout sinne. And the Pela­gians coulde not saye, that in­fantes were vnbaptised by de­stenye: but because the said Pe­lagians durst professe that such infantes were free from synne, they deserued to bee condemp­ned. But forasmuch as the question of the seperation of al mē is already dysputed and tryed, and forasmuch as infantes can not be seperated from the nom­ber of al men, & also forasmuch as the veritie spake of euerye age, when he sayd: the sonne of man is come to seke and to saue that which was lost.Luke. 19. Yf childrē regenerat be sought and saued by Christ, then vere they once lost being vnregene­rate. In vayne go such men about to open the depenesse of the vnsearcheable grace by free wyll, whiche ap­point the cause of election, in the merites of them that are elected. And when they haue brought foorth manye thynges [Page] both foolyshe and false, of the will and iudgment of the elder persons: yet in the difference of infantes they can say nothing, nor once bragge that thei haue yelded or rendred any reason of that question that is had in dis­putacion concernynge, all men, and yet is not perfourmed on all men. But the multiformitte or diuersitie, and also the great nesse of gods grace proueth that suche men doe affyrme agaynst the veritie, that that thei speake of the elder persons willes, and also that the testimonies of the holy scriptures are repugnant to theyr perswasion. All the whiche thinges, yf we shoulde speake of in thys present, there shoulde be no ende of the dispu­tacion. The which thinges not withstandinge, yf they come to memory, they may not be omit­ted [Page] that it maye be declared as muche as is sufficient, that all the good merites of men, from the beginninge of fayth, vnto the ende of perseueraunce, are the gyft and working of god.

¶The .viii. Chapter.

THerfore, sayth whi­che is the mother of good wyll and iuste workynge, of what fountaine she sprin­geth, the Apostle declareth, whiche geueth thankes to god for the fayth of the Romaines, saying.Rom. 1. Fyrst I thanke my God through Iesus christ for you al, [Page] because your fayth is spoken of throughout al the worlde. And writinge to the Ephesians, he sayth.Ephe 1. For this cause after that I heard of your fayth which is in Christ Iesus, and your loue towardes all the sainctes, I cease not to geue thankes for you, making mention of you in my prayers, that the father of our Lord Iesus Christ, the God of glorye myght geue vnto you the spirite of wysedome, and o­pen vnto you the knowledge of himself, lightening the eyes of your heartes, that ye myghte knowe what the hope is wher­vnto he hath called you, & what the rychesse of hys gloryous in­heritaunce is vpon the saintes. Lykewyse also he geueth than­kes to God for the fayth of the Collossians.Colloss. 1. We geue thankes to God (sayeth he (and vnto the [Page] father of our lord Iesus Christ, alwayes praying for you, since we hearde of youre fayth in Chryst Iesus, & the loue which ye haue towards al the saintes, for the hopes sake that is layde vp in store for you in heauen. And she wyng what he prayeth for thē, that is: that they might receyue other good thynges of the same aucthour, he sayeth. For this cause we also since the first day we haue heard of you, cease not to make prayers and supplications for you, that ye maye be fylled with the know­ledge of his wyll, in all wyse­dome and spirituall vnderstan­dinge, that ye may walke wor­thely of the lorde in all thinges that please him, beynge fruite­full in all good workes, and en­creasinge in the knowledge of GOD, strengthened in vertue [Page] through hys gloryous power, in all pacience and longe suffe­rynge with ioyfulnesse. Also to the Thessalonians,1. Tessal. 1. whiche serued in the spirite of fayth and loue, he saith. I thanke god alwayes for you all, makynge mention of you in my prayers without ceassing, remembryng the worke of your fayth, youre laboure in loue, and your per­seueraunce in the hope of oure Lord Iesus Chryst, in the sight of God oure father.2. Tessa. 1. And after­ward: for this cause we thanke god without ceasinge, because that when ye receaued of vs the worde, where with GOD was preached, ye receiued it not as the worde of man, but euen as it is in deede the worde of GOD, who worketh in you that beleue. Could it more ful­ly or more euidently haue bene [Page] shewed that the fayth of them that beleue, is the gift of God, then that thankes should ther­fore be geuen to GOD? for thei, to whom the worde of god was preached by men, doubted not therof as of y^e word of men, but beleued it as god speaking by men, who wrought in them that they might beleue. In hys seconde Epistle also to the same Thessalonians,Note. the Apostle speaketh of the fayth of them that profite and come forwarde in Christ, on thys maner.

We ought to thanke GOD alwayes for you my brethren,1, Tessa. 2 as it is mete, because that your fayth increaseth, and your cha­ritie is aboundant, euerye one to another of you. So that we oure selues reioyse of you in the Congregations of GOD, [Page] ouer your pacience and faith in all your persecutions and tri­bulations whiche ye suffer, whiche is a token of the iuste iudgement of God, that ye bee counted worthye of the kyng­dome of God, for the whiche ye also suffer. The Apostle Peter also shewynge that fayth com­meth of God, wryteth on thys wyse.1. peter. 1. Knowyng that ye are re­demed, not with corruptible golde and siluer, for your vaine conuersation whiche ye haue receyued by the traditions of your fathers, but by the precy­ous bloud of Chryste, as of a lambe vndefyled and without spot, whiche was ordeyned be­fore the worlde was made, but was declared in the laste tymes for your sakes, whiche by hys meanes haue beleued in God, whiche raysed hym vppe fromNote. [Page] death, and glorified hym, that your fayth and hope might bee in the Lorde. Also the same Pe­ter in his seconde Epistle, spea­keth on thys wyse of the recey­uing of faith.2. peter. 1. Simon peter the seruaunt and Apostle of oure Lorde Iesus Chryste, to them which haue obtained like faith with vs, by the ryghteousnesse that commeth of our lord & Sa­uiour Iesus Chryst. But Iohn y^e Apostle teacheth most playne­ly from whence we haue the spirite of fayth,1. Iohn. 4. saying. Euery spi­rite that coufesseth that Iesus is come in the fleshe, is of God, and euery spirite that denyeth Iesus, is not of God, and the same is Antichrist. He sayth al­so, that he in whom the spirite of veritie is, receyueth the Gos­pell: we are of God, (sayeth he) he that knoweth God, heareth [Page] vs, hereby we know the spirite of veritie, and the spirite of er­rour. Also Peter in the Actes of the apostles declareth that faith commeth through the lorde Ie­sus. This man (saith he) whichActes. 3. ye see and know hath the name of him made whole, and fayth whiche is by hym, hath geuen this perfect health in the sight of you all.Fayth in Christ cō ­meth of Christ, & by Christ In lyke maner also it is shewed in the same Histo­ry, of the faith of Lidia, whose hart the Lorde opened amonge other women whiche heard the gospell.Actes. 16. And on the Sabboth day, we went out of the Citie & sat down by a ryuer side, where thei were wont to pray, and we spake vnto the women whiche were come thyther, and a cer­taine woman whose name was Lidia, a seller of purple, of the Citie of Thiatira, a worshipper [Page] of god, heard vs: whose hart the lord so opened, that she attēded vnto y^e things that Paul spake. And it is confirmed by y^e words of the veritie it selfe, that fayth commeth not by mans wisdom but by the inspiratiō of god, for the lord saith to hys Disciples. But whom saye ye that I am? Simō Peter answered, saying: Thou art Christ y^e sonne of the liuing god.Math. 16. Iesus aunswered & said vnto him: Blessed art thou Simon the sonne of Ionas, for fleshe and bloud hath not reue­led this vnto the, but my father whiche is in heauen. Paule the Apostle also telleth y^t this faith is geuen by measure, at y^e plea­sure of him y^t geueth it, on thys wise: I sai vnto you al, through the grace y^t is geuen to me, y^t no man esteme of himself more thē becommeth hym to esteme, but [Page] that he discretely iugde of himselfe as god hath dealt to euery man the measure of fayth. Also the same Paule declaryng y^t theRom. 12. vnitie and agreemente of the right faith, and the consenting to the honour of god, doth pro­cede and come of god, saith. The god of pacience and consolati­on,Rom. 15. graunte you to be like min­ded one towardes another of you, after thensample of Iesus Chryste, that ye agreynge toge­ther, maye with one mouth prayse GOD the father of our Lorde Iesus Chryst. And after­warde: the god of hope fyll you with all ioye and peace in bele­uinge, that ye may bee ryche in hope, through the power of the holy ghost. By the whiche testi­mony, not onely fayth, but also ioy and peace, and aboundance of hope, are taught, not to bee [Page] had but by the power and ver­tue of the holy ghost. And the Apostle, writing to the Ephesi­ans of the richesse of grace, (the which grace geueth good thyn­ges for euyll), & of fayth which is not hadde of our selfe but of the gyft of god, speaketh these wordes. But god which is riche in mercye,Ephe. 2. for hys great loues sake wherewith he loued vs, when we were dead by synne, hath quickened vs together in Chryste, by whose grace we are saued, and hath raysed vs vp, and hath made vs sit together in heauenly thynges, through Chryste Iesus: for by grace are ye made safe through faith, and that not of your selues, for it is the gyft of God, & commeth not of workes, least any man should boaste himselfe. For we are hys handy worke, created in Chryst [Page] Iesu vnto good workes, vnto the whiche, God hath ordeyned vs before, that we should walke in them. Therefore the newe creature hath thys propertie, through grace, that they that are of Gods fasshioning, which are made in Christ bi a heauēly natiuitie, be not ydle sluggar­des, nor geuen to sloth, but en­crease from vertue to vertue, & goe from strength to strength, walking in y^e way of good wor­kes. For this is to bee made in fashion. Thys is to bee made a newe creature of an olde. This is to be reformed frō the image of the earthy man, into y^e image of the heauenly man. All the which things he beginneth, he augmenteth or encreaseth, & he perfourmeth & finisheth eyther openly by the cooperatours or ioynt workers of grace, or elles [Page] priuily, by y^e secrete ministring of the spirit, whose husbandry, whose buyldynge, and whose workemanship we are.

¶The .ix. Chapiter.

BY these testimonies, as farre as I can perceaue, it is sufficient­ly declared (although other Documentes myght be gathered) that fayth, wherby the vngodly man is iu­stified, is not had but by the gift of god, and that the same is ge­uen for no merites goynge be­fore, but is geuen to thend that it might bee the beginninge of merites, and where as it is ge­uen vnasked, it is geuen that [Page] other good thinges myght bee obtayned by her askinges.Grace is geuen be­fore it be asked. Concerning the which thing, I wil gather certaine testimonies out of many which shewe forth the aboundaunce of grace, by the diuersitie of the giftes thereof. That it is of god therfore, that a man choseth the way of god, and riseth vppe when he is fal­len, the psalme of Dauid sin­geth, saying:psalm. 36. The Lorde orde­reth a mans goynges, that he may will his way, when he fal­leth he shall take no hurt, for the Lorde putteth vnder hys hande. Also the same Dauid teacheth that men come to god by the leadinge of god,psalm. 42. saying. Sende forth thy lyght and thy trueth, they haue led me and brought me vnto thy holy hyll, and vnto thy Tabernacle, or place of thy dwelling.

Also that the strength of man is in the lorde, and that the wil of God doth preuent the deliue­raunce of man.psalm. 58. My strength will I ascribe vnto thee, (sayth he) for god euen my god is my deliuerer, hys will shal preuent me. In the prouerbes also, we reade of wysedome and vnder­standinge: for the Lorde geueth wysedome,prouer. 2. and from hys face commeth knowledge and vn­derstandinge. Also in the same boke, speakinge of the distribu­cion of the wisedome of GOD, without the which, nothing is wel done.prouer. 8. It is thus said: coun­sell is mine, defence is myne, I am wisdome it selfe, and power is myne owne. By me kynges raygne, and tyrauntes by me obtaine the earth. Also in ano­ther place, that no man can go the right way, but by the orde­ring [Page] of god.proue. 20. The steppes of man are ordered of the Lorde. For how doth a mortal man vnder­stande his owne waies? Also in another place.proue. 21. Euery mā thin­keth himselfe to be iust, but the lorde ordereth the heartes. And afterward: the will is prepared of the lord.proue. 19. Agayne in the same booke, he speaketh of thought and deuise, on this wise. Many thoughtes are in the heart of man, but the deuise of the lorde preuayleth. It is sayde also in Ecclesi. that both to haue thin­ges necessarye, and to vse them wel, is the gift of God. There is nothyng good to man,Ecclesi. 5. but that that he eateth & drinketh, and sheweth hys soule good of hys labour, and truely I haue sene these things. For it is in y^e hand of God: for who hath eaten or shall eate without him? Also it is red in the same bohe, that the [Page] hartes and workes of the righ­teous men, are in the hande of God, and that thei so much pro­fyte and goe forwarde in theyr studies and desyres, as he shall geue.Eccle. 9. What paine soeuer a man take to gette hym, he shall not fynde hym, and whatsoeuer a wise man shal say to him, to en­struct hym that he myght haue knowledge, he shall not finde it out. For I haue laid vp al these thinges in my hart, & my harte hath sene al this, that both the iust men & the wyse men & also their workes, are in the handes of god. And it is spokē in y^e boke of wisedome, of the same worke of grace, on this wise. For he is both the captayne of wisdome, and the amender of the wise. In his hande are both we and our wordes,Sapi. 7. & the knowledge of all wisdom and works, & discipline [Page] Of Continencie also, that it is had of Gods gift, the same scripture speaketh on this wise:Sapi. 8. Af­ter that I knewe that I coulde none otherwyse be chast except God gaue it me: and this was also a poynte of wysedome, to knowe whose gyft it is. Vnto the which sentēce, the doctrine of the Apostle Saint Paule a­greeth, wrytyng on this wyse in the first Epistle to the Corin­thians.1. Cor. 7. I would all men were as I am my self, but euery one hath his proper gyfte of God, one after this sorte, another af­ter that. Also the Lorde in the Gospell of Mathewe declareth the very same of chastitie. For when his Disciples sayde: If the cause of man and wyfe bee such, it is not expedient to ma­ry. Iesus saith vnto them:Math. 19. All men are not able to attayne vnto [Page] that ye speake of, but they to whō it is geuen of my father.Ecclesi. 1. It is read in Ecclesiasticus on the same wyse, of the feare of God and of wisdom: The feare of the Lorde is the crowne of wysdom, and both are the gift of God. Also in the same. The feare of the Lorde hath sette it selfe aboue all thynges: blessed is the man to whō it is graūted to haue the feare of the Lorde.Esay. 33. Esay the prophet speaketh like­wyse of the spirituall rychesse, whereof God is the aucthour. Our saluacion commeth with treasures, as for wisdome and godlynesse, and nourture, they come from the Lorde, these are the treasures of ryghteousnes. Also he speaketh these wordes of the depth of the riches of the wisdome & knowledge of God, whose goodnesse is preuented [Page] with the merite of no manne, whiche hath measured the wa­ter with his hande,Esay. 4. the heauen with his spanne, and the whole earth with thre fingers, which hath wayed the mountaines in the skaoles, and the rockes in the balaunce: who hath kno­wen the minde of the Lorde, or who hath bene hys counseller? who canne instruct hym, or of whom hath he asked counsayl, and he hath taught hym? Or who hath shewed hym iudge­ment? or who hath shewed hym the waye of wisedome? or who hath fyrst geuen to him, that he may recompence him? whereof also in the booke of Iob the words of the lord are red in theIob. 4. same sence, sayinge: who hath geuen to me fyrst, that I should recompence him? All thynges that are vnder heauē are mine.

Ieremias also sayeth on thys wise, that a mā hath right wis­dome from god.Ierem. 10. O lord, I know that it is not in mans power to order his owne way, neyther is it in man to rule his own iour­ney. Also the Lorde protesteth by the same Prophete, that the conuersion of the hart to God, is of God,Ierem. 24. and he sayeth. I will restore them vnto thys lande, and I will newe buylde them, and will not destroye them, I wyll plant them, and not pulle them vp. I wyll geue them an heart that thei may knowe me, for I am the Lorde and they shalbe my people, and I wyl be theyr God, for they shalbe con­uerted vnto me with theyr hole heart. Also the same Prophete she wynge that it cōmeth of god that we knowe god, sayth. And they shal knowe that I am the [Page] Lorde theyr God, and I wyll geue them an hearte to knowe me, and eares to heare me. The Apostle in the firste Epistle to the Corinthians,1. Cor. 12. teacheth that euery good word and euery ho­ly worke, is the secrete working if the holy spirit, without whō nothing is well done, saying: Therfore I do you to vnderstād that no man speakynge in the sprite of god defieth Iesus. And no man can saye that Iesus is the Lord, but in the holy ghost. For ther be diuersities of giftes or graces, and yet but one spi­rite, and there be differences of administracions, and yet but one Lorde, and there be diuers maner of operacions, and yet but one God, which worketh al in all. The gyftes of the spirite are geuen to euery man to edi­fie withall. For to one is geuen [Page] the vtteraunce of wysdome by the spirite. To another is ge­uen the vtteraūce of knowlege by the same spirite,Fayth is the gift of God, and the vvor­kynge of the spirit. to another is geuen faith by the same spi­rite, to another the gyft of hea­lynge by the same spirite, to a­nother prophesie, to another iudgement to discerne spirites, to another diuers tongues, to another the interpretacion of tongues: and al these worketh one and the same spirite, deui­dyng vnto euery man,Not as vve list. euen as he wyll.

The same Apostle vnto the E­phesians saith, that euery man hath so much grace as the Lord hath geuē him. One body & one spirite (saith he) as ye are called in one hope of your callynge. One Lorde,Ephes. 4. one faith, one bap­tisme, one God and father of all, which is aboue al men, and [Page] ouer all thynges, and in vs all. For to euery one of vs is geuen grace, according to the measure of the gifte of Christe. For the which cause he saith: He ascen­ded vp on hyghe, and hath led captiuitie captiue, and geuen gyftes to men. Also the same Apostle in the second Corinthes saith:2. Cor. 3. that we are not able to thynke that that is spirituall, but by the grace of God. Such truste haue we towardes God, throughe Chryste, not that we are sufficiente of our selues to thynke anye thynge as of our selues, but our sufficiencie is of God, whiche hath made vs meete ministers of the new Te­stament, not in the letter, but in the spirite: for the letter kil­leth, but the spirite geueth lyfe. Agayne in the same Epi­stle, teachynge that the desyre [Page] and the sufficiencie or ablenesse vnto good woorkes are mini­stred of God,2. Cor. 9. he saith: God is able to make all grace to a­bounde in you, that ye all ha­uyng sufficient of all thynges, maye be ryche in euerye good woorke, as it is wrytten: He hath dispearsed abrode and ge­uen to the poore, his ryghte­ousnes abydeth for euer. For he that ministreth seede to the sower, shall geue you foode to eate, and shall encrease the fruites of your ryghteousnes, that ye beynge made ryche to the vttermoste, may haue plen­tie vnto all singlenesse.

And the Apostle wryting to the Ephesians, teacheth that all good thynges where with God is pleased are the gyftes of GOD, and that it behoueth [Page] them to be asked of God, that he may geue thē to those which haue them not. For this cause (saith he) do I bowe my knees vnto the father of our Lord Ie­sus Christe,Ephes. 3. of whom is named all fatherhod both in heauen and in earth, that he woulde geue you power accordynge to the richesse of his glory, that ye might be strengthed by his spi­rite in the inner manne, that Chryste myght dwell in your hartes by faith: that ye beyng rooted and grounded in loue, myght be able to comprehende with all Saintes, what is that breadth and length, depth and heyghte, and to knowe what the loue of Christe is, whiche loue passeth knowledge, that ye might be fylled with all maner of fulnesse that cōmeth of God. And vnto hym that is able to [Page] do & to worke all thinges more aboundauntlye in vs, then we can either aske or thinke, accor­dyng to that power wherwith he now worketh in vs. To him he prayse and glory in the con­gregation, by Iesus Chryste throughout al worldes Amen. And Iames the Apostle telleth in lyke maner, that God is the aucthour of euery good thyng, whose giftes are neither vncer­taine nor mutable, but procea­dyng of the eternall wyll,Iacob. 1, say­ing: Do not ye erre my deare brethren. Euery good gyft and euery perfecte gyfte discendeth from aboue from the father of lyght, with whom there is no variablenesse, neyther is he chaunged vnto darkenesse. Of his owne good wyll begate he vs with the woorde of trueth, that we myght bee the firste [Page] fruites of his creatures. Vnto whom the Prophete zacharias agreeth,zach. 9. saying: In that daye the Lorde shall saue his people as sheepe, for holye stones shall be rolled vppon his lande. For yf any thyng be good it is his, yf anye thynge be precious, it commeth of hym. And in the Gospell of Saint Mathe we it is tolde lykewyse, that know­ledge and vnderstandynge are the gyftes of God, whiche he geueth to whom he wyll: Then his Disciples came vnto hym,Math. 13. and sayde: Why doeste thou speake vnto them in parables? But he aunswered and sayde vnto them: because that vnto you it is geuen to knowe the misteries of the kyngedome of heauen, but to thē it is not ge­uen. Iohn the Euangelist doth also shewe, that no man hath [Page] any goodnesse except he receiue it from aboue,Iohn. 3. saying: A man can receiue nothing except it be geuen hym from heauen. The veritie hym selfe also teacheth in the same Gospel, that no mā commeth to the sonne, vnlesse he be drawen of the father. For god maketh him that shal come both to vnderstande and to be obedient.Iohn. 6. No man (saith he) cā come to me, excepte the father which sent me do drawe hym, and I wyll reyse hym vp in the laste daye. For it is wrytten in the Prophetes: And they shalbe all apt to be taught of GOD. Euery one that hath heard and learned of the father, commeth vnto me. And afterwarde: For this cause sayde I vnto you that no manne can come vnto me, excepte it be geuen hym of my father. The aucthoritie [Page] of the holye Scriptures doth confirme, that to go forwarde and to continue vnto the ende in faith and good workes, com­meth of the gyfte and helpe of GOD. For the Apostle Paule wrytynge to the Philippians saith.Philip. 1. I surely beleue this, that he y^t hath begon a good worke in you, wyll also accomplysshe and perfourme the same in you euen vnto the daye of Ihesus Christe.Pelagius. A certayne man wyl­lyng to conuerte the vertue of this texte to his owne wronge vnderstandyng, woulde haue it to be vnderstande as yf it hadde ben sayde: whiche hath begon of you, that both the beginning and ending of the worke should be referred vnto man, and not vnto God, which wylled both to begin and to ende. But the most excellent preacher of grace [Page] hath confuted this most madde pryde in the same Epistle,Philip. 1. say­ing. Feare not ye your aduer­saries for any thyng: for that same that is to them the cause of dampnation, is to you the cause of saluacion,Fayth and pacience are the gif­tes of god for Chry­stes sake. philip. 2. and that of God. For vnto you it is geuen for Christes sake, that ye should not only beleue in him, but al­so that ye should suffer for him. And agayne: worke out your saluacion with feare and trem­blyng (saith he) For it is God that worketh in you the wyll & the perfourmaūce, and that of his good wyll. Also in the first Epistle to the Thessalonians he teacheth, that the begynnyng, the goyng forwarde, and the fi­nishyng of vertues, do come of God, saying. God hym selfe, & our father, & our Lorde Iesus, directe our iourney towardes [Page] you,1. Tessa. 3. and the Lorde multiplie you, and make your loue aboū ­dant one towardes another, & towardes all men, lyke as we do abounde in loue towardes you, to confirme your heartes without faulte in holynesse of lyfe, before God & our father, at the cōming of our Lorde Iesus Christe with all his Saintes. Also wrytyng to the Corinthi­ans,1. Cor. 15. and cōmending the fruite­full perseueraūce of all vertues to be the gyft of God, he saith: I thanke my God alwaye for you, for the grace of God that is geuen you in Iesus Chryst: for ye are made ryche in all thynges in hym, in all doctrine and wisdome, lyke as the testi­monie of Iesus Christe is con­firmed in you, so that ye are not behynde in any gifte, way­tynge for the appeeryng of our [Page] Lorde Iesus Christe, the which shall also strengthen you vnto the ende without faulte, vnto the daye of the comming of our Lorde Iesus Chryste.

Also vnto the Romaines he speaketh of the loue of Christ, whereby he maketh them whō he loueth, inseperable, that is to say: he maketh them to per­seuer and continue vnto the ende. For what other thynge is it to perseuer, then not to be ouercome with temptacion?Rom. 8. Who (saith he) shall seperate vs from the loue of Chryste? shall tribulation? or persecu­tion? or anguysshe? or hun­ger? or nakednesse? or peryll? or swearde? As it is wrytten. For thy sake we are kylled all the day longe,psalm 43. and are counted as shepe appointed to be slaine: [Page] But in all these thynges we o­uercome and haue the victorye through hym that hath loued vs.1. Cor. 15. Also to the Corinthians, speakynge of the victorye that Christ worketh, he saith. The stynge of death is sinne. The strength of sinne is the lawe: but thanked be GOD whiche hath geuen vs the victorye tho­rowe Iesus Christe our Lorde. Also to the Thessalonians of the perseueraunce or continu­aunce which God geueth,1. Thes. 5. he saith:It is only god that kepeth vs fautlesse. And the GOD of peace sanctifie you through out, that your whole sprite soule and bo­dy maye be kepte fautlesse vnto the comming of our Lorde Ie­sus Christ. Faithfull is he that hath called you, which also wil do it. Also vnto the same Thes­salonians: that all our good­nesse, eyther in workyng or in [Page] speaking, and also the continu­aunce in the same are the giftes of God, he sheweth vs on this wyse,2. Thess. 2 saying: Our Lorde Ie­sus Christe hym selfe, and God our father, whiche hath loued vs, and geuen vs euerlastynge consolatiō and good hope tho­rowe grace, comfort your hear­tes, and stablyshe you in al doc­trine and good doing. Further­more, my brethren pray for vs, that the word of god may haue free passage, and be glorified as it is with you, & that we maye be delyuered from vnreasona­ble and euyll men. For all men haue not faith:2. Thess. 3. but the Lorde is faithfull which shall stablish you, and kepe you from euyll. Let vs also heare the Apostle Peter, frō whence he teacheth the vertue of perseueraunce to come. The GOD of all grace [Page] (saith he) whiche hath called vs vnto his eternall glorye by Christe Iesus,1. peter. 5. shall his owne selfe after ye haue suffred a litle affliction, make you perfect, cō ­firme, strength, & stablysh you, to whom be power and domi­nion for euermore.1. Iohn. 4. Iohn the Apostle also telleth on this wyse, that the victorie of the Sainctes is the worke of God, which dwelleth in the Saints. Ye are of God lyttle babes, and ye haue ouercome the worlde: for he that is in you,1. Iohn. 5. is greater then he that is in the worlde. Also the same saith: All that is borne of God ouercommeth the worlde, and this is the vic­torie that ouercommeth the worlde, euen our fayth.

It is declared also in the Gos­pell of Luke,Luke. 22. that it is Goddes gyfte that menne perseuer in [Page] fayth. And Iesus sayde vnto Peter: Simon Simon, behold Sathan hath desyred to syfte you lyke meale, but I haue prayed for thee Peter that thy faith should not fayle. And af­ter thou art conuerted strength thy brethren. And pray that ye fall not into temptacion.

We reade also in the Gospell of Iohn, that the veritie speaketh these woordes of the sheepe of Christ, which no man can take out of his hand.Iohn. 10. But ye beleue not, because ye are not of my shepe. My shepe heare my voyce and I know them, and they fo­low me, and I geue vnto them eternall lyfe, & they shall neuer peryshe, neyther shall any man plucke them out of my hande. Also in the same Gospell are these thynges sayde by the mouth of the Lorde, of them [Page] whom the father geueth to the sonne, who also come euery one to the sonne, and of whō none doth peryshe. All that the fa­ther geueth me,Iohn. 6. commeth vnto me, and him that commeth vn­to me I cast not awaye. For I am come downe from heauen, not to do mine owne wyll, but the wyll of hym that sent me, and this is the wyll of the fa­ther that sente me: that of all whiche he hath geuen me, I shulde lose nothyng, but shulde reise them vp againe in the last day. There be many other thin­ges in the discourse and order of the Canonicall Scriptures, which I omit because I wolde be briefe. For the testimonies that I haue resited are not a fewe, nor obscure, nor yet of small aucthoritie: In whom notwithstandynge it is moste [Page] fully declared, that all thinges pertayninge to the attayninge vnto euerlastinge life, are ney­ther begonne, neyther can bee augmented, nor yet perfourmed or finished, without the grace of God.1. Cor. 4. And against al election that glorieth of free wyll, thys sentence of the Apostle doth most inuinsibly impugne,That is to say, vvho hath made the diffe­rence be­tvvene the and the naughtiest man in the vvorld, or vvho hath made thee better thē him. who sayth. But who discerneth the? And, what hast thou, that thou haste not receyued. And yf thou hast receiued, whi boastest thou as though thou haddest not re­ceyued it? Therfore the depth of this question, which we (accor­dinge to the admiration of the apostle) do confesse to be vnsear­cheable, is not aunswered by the will and nylle of free wyll. For although it bee in man to nille goodnesse, yet excepte it be [Page] geuen him he cannot wyll that that is good, and the one hath nature drawē vnto it by trans­gression, the other hath na­ture receyued by grace. But howe thys commeth to passe, that thys one and the same na­ture, (whiche before reconsilia­cion is in all men euyll, and in all men myserable) is not iusti­fied in all men: and is discerned and deuyded into a certayne part of it selfe, from those that peryshe, by hym that came to seeke, and to saue that peryshed and was loste, cannot by the witte of man bee tryed out in any wise.

For howe much so euer the cur­sednes of wycked men is to bee blamed, for resistinge the grace of GOD: shall that proue that they to whom it is geuen, haue [Page] deserued it? Or elles that the selfe same power and workyng of grace, that subdueth to it self whom it will, was not able to conuerte and tourne vnto it, those whiche remayne vncon­uerted? Euen suche were they that are drawen, as they bee whiche are lefte in theyr owne hardnesse. But vnto the one part hath wonderfull grace ge­uen what it woulde. And vn­to the other parte hath iuste ve­ritie geuen that, that was due: to the intente that the iudge­ment of GOD maye bee more vnsearchable in the election of grace, then in the retribution, and yeldynge of iustice.

Notwithstandinge, leaste that part of oure fayth shoulde seeme to bee dymynyshed, [Page] wherein we godlye beleue that God willeth al men to be saued through the knowledge of the truth, (by that that is euident­ly shewed in y^e effectes of grace) we muste labour and endeuour thorow the helpe of Christ, that the stabilitie and certaynetie of this difference may appeare to vs. And because the businesse of so necessary a knowledge re­quireth no smal trauaile and diligence, we wyll beginne the disputa­tion that shall fol­lowe in the be­ginninge of another boke.

¶The fyrst Chapter.

ALl contencion re­moued and settea parte, the whiche the bitter courage of intemperate disputacions doth in gender and brede. It is euident that there are three thynges in this question, whereof I begin this second booke, of the which it behoueth to entreate more largely. One, whiche muste of necessitie be graunted, that god willeth al men to be saued, and to come to the knowledge of the [Page] trueth. Another whiche in no wyse may be doubted: that no manne can come to the know­ledge of the trueth by his owne proper merites, but by the help and worke of Gods grace. The thyrde, which is to be confessed is thys, namely that the depth of goddes iudgementes cannot be founde out nor attayned vn­to of mans vnderstanding, and that it ought not to be searched whye he saueth not all menne, whiche willeth all men to bee saued. For yf that bee not sought for, whiche cannot bee knowen, there shal remayne no cause of contencion betwene the fyrst and second diffinition: but eyther of thē may bee prea­ched, and either of them may be beleued with a sure and a quiet fayth. Surely god with whom [Page] there is no vnequitie, and all whose wayes are mercye and trueth, the good maker of all men, is a iuste ordinatour and dysposer, he dampneth no man vndeseruinge, he delyuereth no man of dutie, punishinge that that is ours when he punisheth offendours, and geuynge of his owne, when he maketh iuste men, that the mouth of them whiche speake vnrighteous thynges maye bee stopped, and that god may be iustified in his sayinges, and ouercome when he is iudged. Neyther may the complaynt of him that is dam­ned be iust, nor yet the arrogan­cie of hym that is iustified bee true.

If eyther the one saye, he hath not deserued to be punished or y^e [Page] other say that he hath deserued grace. And lyke as those say­inges the whiche I haue decla­red out of the holye scryptures for the settynge forth of grace, cannot be confuted nor stayned by any reason or craft of dispu­tacion, so that so great a nom­ber of sentences playnely agre­ynge together in them selues, myghte bee drawen or wrested into any vncertaintie of a false exposicion: Euen so also, that that is founde in the same bo­dy of the scriptures touchynge the saluation of all menne can­not be reproued by any contra­rye argumentation: So that the harder the same is to be vn­derstanden and apprehended, with so muche the more lauda­bler fayth it ought to bee bele­ued. Great is the force of con­sent, [Page] to whom thaucthoritie is sufficient to folow the truth, yea although the reason of it be vnknowen. Therefore let vs diligently consider, what the Lorde commaundeth the prea­chers of the Gospell. For in Saint Mathewes Gospell he sayeth thus:Math. 28. All power is ge­uen to me both in heauen and in earth: Go your wayes there­fore, and teache all nations, baptizinge them in the name of the father, and of the sonne, and of the holy ghost, teachyng them to obserue all thynges that I haue commaunded you. And beholde I am with you alwayes vnto the ende of the worlde.Mark. 16. And in Saint Marke, it is sayde to the same Apostles on this wyse. Go ye into all the worlde, preache ye the Gospell [Page] to euery creature: and whosoe­uer shall beleue and bee bapti­zed, the same shall be saued, but whoso wyll not beleue shalbe dampned. Is there anye diffe­rence made here of anye nation or of anye menne in thys com­maundement. He hath excepted no man for merite, he hath se­perated no man for hys stocke or linage, he hath made no dif­ference of the state of men. The Gospell of the Crosse of Chryste was sent euen to all men. And leste the ministerie of the prea­chers shoulde seeme to bee done by the onely woorke of manne: beholde (sayeth he) I am with you alwayes euen vnto the worldes ende: That is to saye, when ye shall enter in as shepe amonge wolues, be not afraide of youre owne infyrmitie, but [Page] put youre truste in my power,Math. 10. whiche vnto the ende of the worlde wyll not forsake you in all this worke or businesse. Not to the ende that ye shoulde suf­fer nothynge: but that that muche more is, I wyll brynge it so to passe that ye shall not be ouercome with the ragyng cru­eltie of any tyrauntes. For in my power shall ye preache, and by me it shal come to passe, that euen amonges the denyers and those that speake agaynst you, yea euen amonges those y^e rage against you, Abrahams childrē shalbe raised vp of stones. I wil put into theyr mindes whatso­euer I haue taught, and I wyl perfourme that whiche I haue promised. They shal betray you in theyr counsayles, and shall scourge you in their sinagoges, [Page] and for my names sake shall ye stande before Kynges and Ru­lers, in a witnesse to them, and to the gentiles. But when they shall delyuer you vppe, take no thought howe or what ye shall speake: for it is not ye that shall speake, but the spirite of your father that speaketh in you.

For the brother shall betray the brother vnto death, and the father the sonne, and the Chyl­dren shall arise against their fa­thers and mothers, and shall put them to death, and ye shall be hated of al men for my name sake. But whosoeuer shall en­dure vnto the ende, he shall bee saued. The grace of GOD oure Sauyoure hath there­foreTitus. 2. appeared (sayeth the A­postle) vnto all menne: and yet were the gyftes of grace [Page] hated of all men. And whyle there were some that hated, & other some that were oppressed with the hatred of them that persecuted: yet was there ney­ther of the parties depriued of the name of all men, the porti­on of the rebelles hauynge the losse of theyr saluacion, but the dignitie of the faithfull obtey­nyng the nombre of al fulnesse. For the Apostle Saincte Iohn saith:1. Iohn. 2. But yf any man sinne, we haue an aduocate with the father, euen Iesus Christe the righteous, and he is the propi­ciation for our sinnes: and no [...] for our sinnes only, but also frr the sinnes of the whole world. And it is a misterie of a great & vnspekable Sacramēt, that vnto those preachers to whom it was said:Mark 16. Go ye into al y^e world [Page] & preach the Gospell to al crea­tures:Math. 10. vnto the same was it sayde afore, ye shall not go into the waye of the Gentyles, and into the Cities of the Samari­tanes shall ye not enter, but ra­ther go ye to the loste sheepe of the house of Israel. For though the Gospell shoulde be directed vnto the vocation and callyng of all men, and the Lord would al men to be saued, and to come to the knowledge of the trueth: yet notwithstanding, he hadde not taken away from himselfe the power and aucthoritie of his dispensation, so that the or­der of his councell shoulde run otherwyse then he had appoin­ted in his secrete and iust iudgement: wherefore the murmu­ringes of obstinate mens com­plaintes take no place. For it is [Page] sure, that whatsoeuer GOD would haue done, ought not to be done otherwise the he wold. And in tyme paste, what tyme the Lord Iesus sate in the glo­rye of God the father, and the preachers of the worde dyd la­bour in the businesse that they had taken vpon them,Act. 16. the Apo­stles wyllynge to preache the worde in Asia, were forbidden of the holye ghoste. And when they purposed to goe into Bi­thynia, they were forbydden of the spirite of Iesus: Doubt­lesse not that the grace of God was denyed to that people, but as it shoulde appeere, it was protracted & delayed for a time. For afterwardes the Christian fayth was of power among thē also. But what the cause was of the deferring of their calling [Page] it is not knowen. And yet are we taught by the example of the thyng, that done it was: be­cause that amonge generalles, whether they bee promises or workes, or els preceptes, God knoweth by a secrete reason how to ordeyne and dispose cer­tayne thynges beyng excepted from the common causes.

I beleue, for that intent that those thyngs which shine more dymlye, hauing shadowes ouer them, myght apeere the more marueylous to vs when we see them: least our sight should be­come the more dull and negli­gent, through the facilitie and easynes of the sight therof, and shoulde after a certayne maner slumber in accustomed thinges yf it were not styrred vp by vn­accustomed thynges. And we [Page] haue knowen these incognosci­ble delayes of illuminations to haue happened in manye hou­ses and families, amonge whō doubtlesse many peryshe in vn­beliefe, not onelye amonge the wicked whiche are farre from the trueth: but also euen in the Cities of the beleuers, whyle thei which are to become Chri­stians, are agaynst the Christi­an faith. For many shall loue that they haue hated, and shall preache that, that they do not nowe alowe. And among these thynges: who shall make it knowē vnto these murmuters or curious searchers, whye the Sunne of ryghteousnes shy­neth not yet to some Nacions, and why also the veritie which is to bee reuealed hereafter, withholdeth at this tyme her [Page] bright beames from the hartes that are so ful of darknes: why thei which are to be refourmed afterwardes are suffred so long to go astray, and why that that is geuen to olde men in the end of theyr lyfe, is not geuen them by so long a time before? Whye the chyldren beleue nowe in Christ, and the parentes do not yet beleue? And agayne, why an euyll childe differeth vtterly from his godlye and religious parentes? And yet notwithstanding prayers are dayly made to god (which is both the geuer of the begynnyng of faith, & also of then crease therof) according to his cōmaundement: so that both yf he mercifully do heare, the grace of his mercy maye be knowen, and also yf he do not fauourably heare, the trueth of [Page] his iudgement maye be vnder­standen. And also in times past euen the same grace whiche af­ter the resurrectiō of our Lorde Iesus Christ was spred abrode euery where, and of the which it is wrytten: (Thy illumina­cions hath shone abrode to all the worlde) was not lacking in the worlde.Psalm. 76. For though it can not be denyed but that the peo­ple of Israell were elected by a speciall regarde and mercye of God: and all other Nacions were suffred to walke in theyr owne wayes, that is to saye, were suffred to liue after theyr owne wyll: yet notwithstan­ding, the euerlastyng goodnesse of the Creatoure dydde not so tourne away it selfe from those menne, that he dyd not admo­nysshe them by some significa­significations [Page] both to knowe hym and also to feare hym.

For heauen and earth, the sea, and euery creature which may be seene & knowen, was chiefly ordeyned for this profyte and vtilitie of mankynde: to the entent that the reasonable na­ture, through the beholdyng of so manye kyndes of thynges, throughe the experience of so many good thynges, throughe the receipte of so many gyftes, might be instructed to the wor­ship and loue of his maker: the spirite of God replenyshyng all thynges, in whom we lyue, moue,Act. 17. and haue our beynge.

And though that health be farr from sinners, yet is there no­thing voyde of the presence and power of his saluacion. Ther­fore as the Prophete saith: The [Page] earth is full of the mercy of the Lorde,psalm. 32. that neuer fayled anye tyme or any generacion. And he dyd euer bestowe that same prouidence, by the whiche he doth geue and preserue al thin­ges to the gouernaunce & suc­couryng of nature, hauyng or­dinarilie prepared and appoin­ted by the immutabilitie of his eternall councell, vnto whom, and what he hym selfe woulde distribute in theyr seasons: and also the vnsercheable and in­uestigable measures of his ma­nyfolde grace, wherby he wold diuersly geue & distribute his giftes and diuine misteries. For like as the liberalitie and large nesse of this grace, which last of all had her influence vppon all Nacions, doeth not euacuate that which fell vpon one Isra­ell [Page] vnder the lawe, nor the ry­chesse presente do not abolysshe the faith of the former penurye and scarsenesse: Euen so lyke­wyse we muste not imagine of that care and regarde of God whiche properly gouerned the chyldren of the Patriarches, that the mercifull gouernaun­ces of God were withdrawen from the residue of men: who surely in comparison of the e­lecte, seeme to be but abiectes, but they neuer were repelled from both manifest and secrete benefites. For we reade in the Actes of the Apostles,Act. 14. that Paule and Barnabas the Apo­stles sayde to the Lycaonians: Ye men, why do ye these thyn­ges? We also are mortall men lyke vnto you, preachyng vnto you that ye shulde be conuerted [Page] frō these vaine things vnto the liuing god, who made both heauen & earth, the sea, & al things in thē conteined: who in times past suffred al nacions to wan­der theyr owne wayes. And yet lefte he not hym selfe without witnes, in that he sēt vs his be­nefites, in geuyng vs rayne frō heauen & fruitfull seasons, fyl­ling our hartes with foode and gladnesse. And what witnes is this which euer serued y^e Lord, & neuer kept silēce of his good­nes & power? but that same vnspekable bewtie of the whole world, & the rych & orderly libe­ralitie of his vnspekable bene­fites, by y^e which certein tables of y^e eternall law were written in the heartes of men: that the cōmon and publike doctrine of gods institucion myght be read [Page] in the bookes of the elementes. The heauens therefore and all the heauenlye bodyes, the sea, the lande, and all that euer is in them, dyd preache the glorye of GOD, with the consonant hermony of theyr kinde and or­dinacion, and by that perpetu­all preachyng they vttered the maiestie of theyr maker. And yet notwithstandyng, the grea­test nombre of men which were suffred to walke the wayes of theyr owne wyll, dyd neyther vnderstande nor folowe that lawe. And the sauoure of lyfe whiche smelled vnto lyfe, be­came vnto them the sauour of death vnto death, so that also euen in those visible testimo­nies, it myght be learned that the letter kylleth, but the spi­rite geueth lyfe.

The .ii. Chapter.

THat thyng ther­fore whiche was done in Israell, throughe the or­dinaunce of the law and the doc­trine of the Prophetes: that same the testimonies of all cre­atures & the marueylous wor­kes of God dyd continuallye a­mong all nacions. But foras­muche as among that people & Nacion (to whom bothe those kyndes of erudicion was geuē) no manne was iustified but by grace, throughe the spirite of fayth: who doubteth but that they which were able to please God, of what Nacion so euer they were, or in what tyme so­euer [Page] they were, were discoue­red by the spirite of gods grace? The which grace, though afore tyme it was both more scarse and more priuie and secrete, yet did it neuer denie it selfe at any tyme in one power, in dyuers quantitie, in immutable coun­sell, in manyfolde operation. For euen in these dayes, where­in the ryuers of vnspeakable giftes do water y^e whole world, one maner is not geuen to all men, nor yet one measure. For thoughe all one and the same veritie be preached to all men, by the ministers of the woorde and of the grace of God, and al one and the same exhortacion geuen: yet is it the husbandry of God, and the buyldynge of God (whose vertue woorketh inuisiblye) that, that whiche [Page] is buylt may go forwarde, and that that which is tylled maye growe and encrease, as the A­postle Paul witnesseth, saying: What is Apollo?1. Cor. 3. and what is Paule? his ministers are they whom ye haue beleued, euen as the Lord hath geuen to eue­rye man. I haue planted, A­pollo hath watered, but GOD gaue the encrease. So then, neither is he that planteth any thing, neither he that watreth, but God that geueth the en­crease. He that planteth and he that watreth are one, & neither of them better then other: yet shall euery man receiue his re­warde according to his labour. We are gods labourers, ye are gods husbandry, ye are goddes buyldynge. Therefore euerye man is so farre forth an helper, [Page] a workeman, and a minister of this husbandry and buyldyng, as the Lord shal geue vnto eue­ry man. And those whiche are tylled through the laboure of the ministers, do encrease vnto that measure whereunto the aucthour of the encrease shall aduaunce them. For in the field of the Lorde there is not al like and one maner of plantynge. And though the buyldyng of al an whole temple do agree into one beautie, yet haue not al the stones therof one place, nor one vse. Lyke wyse also in a bodye, euery membre hath not one of­fice, as the Apostle saith.1. Corin. 12 But nowe hath God disposed and ordered the membres and euery one of them at this owne plea­sure. And wherof these sayde membres become apte, wence [Page] they become profitable, and whence they become so beauti­ful, the same doctour declareth, saying. Therefore I do you to vnderstande, that no man spea­kinge in the spirite of God, de­fieth Iesus: and no man canne call Iesus the Lord, but by the holy ghost. And there be diuer­sities of graces, and yet but one spirite, and there are differences of administrations, and yet but one Lorde: and there be diuers maner of operations, and yet but one God which worketh al in all.

The gyft of the spirite is ge­uenThat is to sai to eue­ry man to vvhom they are geuen. to eueri man to edifie with al: For to one is geuen through the spirite, the vtteraunce of wisdome: To another is geuen the vtteraunce of knowledge by the same spirite, to another [Page] is geuen fayth by the same spi­rite: to another power to do mi­racles. To another prophecie. To another iudgement or trial of spirites. To another diuers tongues, To another the inter­pretacion of languages. And al these thinges worketh one and the same spirit, deuiding them to euery man, euen as he wyll. Seynge that the teacher of the Gentyles hath shewed these thynges with so great a lyght, and suche a playnesse: by what reason or for what cause should we doubte of it? Doth not the budde and beginning of al ver­tue springe to vs from GOD? Also, who except he be to mad wil complayne of the difference of Gods giftes? Or thinke that it is to be ascrybed vnto vnlyke merites: that it is not equallye [Page] geuen of the heauenly liberali­tie. For yf thys distribution shoulde come from hym, accor­ding to the merites of any wor­kes that went before, the Apo­stle woulde neuer haue knitte vp the cataloge and rehearsall of those giftes with such a con­clusion, as to say: Al these thin­ges worketh one and the same spirite, deuidinge vnto euerye man as he wil, where no doubt yf he woulde haue the causes to be vnderstande of merites, he would haue said: deuiding vnto euery one as they deserue. Like as he promised a rewarde of de­uotion to the planters & wate­rers: saying. Euery mā shall re­ceiue hys owne rewarde accor­ding to his worke: therfore it is geuen to eueri mā w^tout merite wherby he mai come to merite. [Page] And it is geuen afore anye la­bour,He mea­neth, to eueri man to vvhom it is geuē, as is sayde a little be­fore. Math. 25. whereby euery man may receyue rewarde accordynge to his laboure. The which thinge to be euen so: is also knowen bi the testimonye of the euangeli­call trueth, whereas by a cer­tayne comparison it is sayde, that a certayne man goinge in­to a farre countrey, called hys seruauntes, and deliuered vnto them his substaunce, and vnto one he gaue fiue Talentes, and to another two, and to another one, to euery man according to hys abilitie, that is to say: ac­cording to theyr proper and na­turall possibilitie: and not ac­cording to theyr proper merite. For it is one thynge to be able to worke, and another thynge to worke, and it is one thing to bee able to haue charitie, and [Page] another thing to haue charitie: and it is one thynge to be capa­cious of Charitie, of iustice, of wisedome: But it is another thing to be chast, iust and wise.

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

And to conclude, those to whō an vnlyke number of Ta­lentes was geuen vnto, accor­dynge to the measure of the ca­pacitie, that the distributour of the substaūce foresaw in them: they did not receiue the reward of merite, but the matter or substaunce of the woorke: in the whiche the vigilant diligence of the two seruauntes is not [Page] only honorable rewarded with gloryous prayses: but also is commaunded to enter into the euerlastyng ioy of theyr Lorde. But the dul ydelnes and slouth full wickednes of the thyrde, is no suche wyse punyshed, that both is he dyshonored with an opprobrious checke, and also is dispatched of the porcion or ta­lent that he hadde receyued, for worthye was he to lose his vn­profitable fayth, that had not exercised charitie.

Wherfore in the wordes folo­wing, (wherin moste euidently is declared the maner of the iudgement to come) when the sonne of man shall sytte in the seate of hys maiestie, all nati­ons beinge fyrst gathered toge­ther, some are led to the ryghte hande, and other some shall bee [Page] set on the lefte hande. When he hath praysed those on his right hand for the workes of charite, nothing is els obiected to them on the left hande, but the neg­lectinge of mercy and louynge kindnes. These therefore hadde also receyued fayth: but they had not folowed loue. Neyther shall they bee dampned because they haue not kept the gift, but because they haue not encrea­sed it. For although that all good giftes are of god, yet some of them are geuen of God vn­asked: to the intente y^t by those whiche are receiued, those may be sought which are not yet ge­uen. The sede y^t is sowen in the ground, is not sowen to y^t intēt it should remaine only y^e same: but y^t in bringing forth fruit it shuld become manifold & great [Page] nomber: the prosperitie wherof commeth from hym that ge­ueth the encrease. But nowe a ground beyng lyuely and fruit­full through the raine of grace, hath that that is looked for of it, accordyng to that, that it re­ceiued to be increased.

¶The .iii. Chapiter.

THese thynges (as I suppose, and as far as the Lorde hath geuē me knowlege) beyng rightly hand­led, let vs retourne vnto that from whence oure disputacion made digression: that is to say, to the consideration of the diffe­rences wherby the workes and gyftes of gods grace are varia­ted and made diuerse. The high [Page] nesse of the rychesse of Goddes knowledge and wisdom (whose iudgementes are vnsearchable and his wayes paste fyndynge out) hath alwayes in such wise moderated his merci and iudgement, that in the moste secrete wyll of hys eternall counsayle, he wold not that the measures of his giftes should be equall in al thinges vpon al generations or vpon all men. For after one maner hath he holpen those men whom he taught to know hym by the testimonyes of the heauen and the earth: and after another maner those for whom he had prouyded to bee holpen, not onely by the seruyce of the Elementes, but also by the doc­trine of the lawe, by the oracles of the Prophetes, by myracles and signes, & by the helpe and [Page] succour of aungelles. And he much more otherwyse declared his mercy to all men, when the sonne of god became the sonne of man, y^t he myght be found of thē that sought not after him, and might apeare to them that asked not for hym. And that he might haue y^e preeminence, not only in one people of y^e stocke of Israel: but that the multiplied sede of Abraham might springe in euery nation which is vnder heauen. Into the which succes­sion of heritage, not the Chyl­dren of the fleshe, but the Chyl­dren of promyse shoulde enter. And that there should be nowe as great a scarsenesse of grace among y^e pleople of the Iewes, as was in tymes paste amonge other nations. Neuerthelesse it is promysed, that when the ful­nesse [Page] of the gentiles is come in, then their drynesse shal be wa­tred also. Who now cā tel what the causes should be of these di­uersities & vnliknesses being al vnder one and the same grace? Or what the reason of it is, se­ynge the scriptures doe not tell it? And forasmuch as the knowledge of thapostle Paul in these thinges passeth from disputaci­on vnto wonder: who dare pre­sume so far, as to thinke y^t these cā be opened by disputing, and are not rather to be merueyled at with silence. Let this secrete therfore be pacientli & gentelly vnknowen, that is set so far frō mans vnderstandynge. Yet, be­cause things y^t are close shut vp cannot be knowen: the intraūce to things that are opened may not bee ouerpassed and let slip. [Page] For manye aucthorities of the holy scriptures haue manyfest­ly declared, and the continuall experimentes of all ages haue taught, that the iuste mercye of God, and hys mercifull iustice, hath not ceased at any tyme to norishe the bodyes of men, nor to teache them, nor yet to helpe their vnderstandings & mindes. For it hath euer rayned on the [...]ath. 5. good and bad, he hath made his sonne euer to aryse vppon both the iuste and vniuste: he hath euer geuen the breath of life, he hath euer geuen the continuall courses of the day & the nyght, he hath euer geuen fruitfulnes to the grounde, encrease to the seedes, and fecunditie or multi­plyinge to the generation of men. And if he haue at ani time diminished any of these things, [Page] he hath chastened with gentle correction the backtourninges and slouth of those that abused them, to the intente that they shoulde seeke his mercy in theyr aduersitie, whose iustice they feared not in theyr prosperitie.

Furthermore, yf we haue re­course to the very beginning of the worlde, we shall fynde that the spirite of God was the go­uernourGenes. 6. of all the saintes that were before the fludde, for the whiche cause they were named the sonnes of God.Rom. 8. For as tha­postle sayth: whosoeuer are ru­led or led by the spirite of God, thei are the sonnes of God. And when they hadde neglected the obseruations of theyr fathers, by mynglynge them selues in the vnlawfull mariages of the reprobates, and for that wicked [Page] societie and mingling were iud­ged worthye of destruction: the lorde sayde. My spirite shal not abide in these men, for they are flesh. Wherby it appeareth that the same people, whose genera­tion are sette in a diuerse order with the number of their yeres, was afore that spirituall, euen in the same wyl which the holy ghost doth gouerne: bestowinge the temperauncye of hys regy­ment and gouernaunce in such sort, that he toke not away the power to declyne to synne: the which power if this people had not hadde, they coulde neyther haue forsaken God nor yet bee forsaken of God: It shoulde bee that same of whom it is spokē. Happye is he that was able to offende, and hath not offended. Duryng the tyme therfore thatEccle. 13. [Page] thys people abode in God, they remayned in that wyl that god inspyred and gouerned. For the wyll (as it is wrytten) is prepa­red of the Lord. But of this pre­paration there is not alwaye one successe nor yet one mea­sure: for the workes and gyftes of grace are disceuered in dy­uerse wise and by innumerable differences, and in euerye kinde of the said gyftes, there are vn­lyke degrees and vneuen quan­tities. For lyke as in the com­ming vp of earbes & trees that the earth bringeth forth, there is not al one beauti or likenes, nor one kynd of thē al, but eue­ry one of them cōmeth forth in y^e forme of his owne seede, & in the quantitie of his own kynd: neither do thei receiue ful beautie incontinent, assone as they come foorth, but come forward [Page] by certayne orderly encreasing, vntyll they come to the perfyte quantitie of theyr state that happened vnto thē by the same increasinge or growinge. Euen so, the sedes of the gyftes of the holy ghoste, and the plantes of vertues, do not growe in euery fielde of mans heart hollye, the same and attonce that thei shal bee afterwardes. And it is an harde thinge to fynde ripenesse in the beginning, and perfecti­on in the first entraunce.

Yet many tymes the mightie and mercyfull God doth poure forth these meruaylous effectes of his workinge, and whatsoe­uer he wyl geue, that same con­ueyeth he into certaine mindes altogether and at once, the ta­riynge for encrease not wayted for. Leui is sanctified in the [Page] loynes of Abraham, and with hym is also the house of Aaron and priestly order blessed. In I­saac conceiued by promise and borne contrarye to the hope of the olde barreyne parentes, is the callyng of all the Gentyles and the fourme of Chryst layde vp and hyd. Iacob beyng belo­ued, without any helpe of me­rite is elected before he is born.Ierem. 1. To Iheremye it was sayde: Before I fashioned thee in the wombe I knewe thee, and or euer thou were borne I sancti­fied thee.Luc. 1. Iohn reioyseth being filled with the holy ghost in his mother Elizabethes wombe: And that there maye be none greater among the chyldren of women, he feeleth the begyn­nynges of grace before the be­gynnynges of nature. But al­though [Page] there wante not other examples of the lyke doctrine, the whiche I ouerpasse because I woulde be briefe: yet is that sort of men thicker and more in nombre, vnto whom what soe­uer the heauenlye liberalitie particulerly geueth, doth grow by lyttle and lyttle, to thintent that the causes of the gyftes which are to be geuen, maye be brought forth of y^e giftes which are already geuen. Some there be,Mark. 9. which after they haue recei­ued faith, are not without diffi­dencie & mistrust, which doubt­lesse he knewe to be in himself, whiche sayde: Lorde I beleue, helpe mine vnbeliefe. And the which they perceiued not to be quite out of theyr myndes that saide:Luke. 17. Lord encrease our faith. Some men do not vnderstande the thing that they do beleue, & [Page] many of those are long holden in the measure of their simpli­citie. Many do sone receiue the light of vnderstādyng, & yet the same vnderstāding hath not in all men one power and force, or like aptnesse. And manye men there be, which when thei seme to be decked and adorned with faith & vnderstanding, yet faint they for lacke of charitie, & can not abide in those thinges that they see by faith and vnderstan­ding: for a man cannot alway continue in that thing that he loueth not with all his harte. Also the gyft of charitie it selfe is not alwayes suche, that the receiuer thereof can take at once whatsoeuer belongeth to the fulnesse therof. For there is a loue which may be ouercome with another loue, and many times the loue of GOD fadeth [Page] and widdereth awaye through the loue of the world: except it encrease to suche an heate tho­row kindling of the holy ghost, whiche can be quenched with no colde, nor waxe fainte tho­rowe any heate.

Therefore, when in this vn­spekable gifte of God there is a summe of all gyftes, or a pur­pose whereto they are geuen, & also a certeyne lyfe of all ver­tues: all other giftes are geuen to this ende and purpose, that the entent of the faythful soule maye haue whereby it maye prease and attayne to perfite charitie. The which, because it is not only of god but also God himselfe, it maketh men stable and durable, and also vnable to be ouercome, whom it hath fylled with the ryuer of his [Page] pleasures. But they that know not the swetenesse of these wa­ters, and drynke yet of the ry­uers of this worlde: or elles yf they haue tasted anye thyng of the well of lyfe but with theyr lyppes onely, and yet do desyre to be dronken with the golden cuppe of Babilon: those are vtterly deceaued in theyr owne free choyse, & are fallen awaye by theyr owne free wyll. And yf they continue in that slug­gardy, they spoyle themselues of that they haue alreadye re­ceiued. For anye kynde of good thing may easely perishe with­out charitie, the which coulde not profite without charitie.

The .iiii. Chapter.

[Page] AND these thynges whiche I haue brief­ly and compendious­ly touched,Gods or­dinaunce extendeth not to the fall of men. do suffice to this purpose, that we may moste certeynly knowe how that no faithful man, not departyng from GOD, is for­saken of hym, neyther that the fall of anye manne is ap­poynted by the ordinaunce of god. But many which yet haue the vse of reason, are therefore at libertie to tourne backe, be­cause that not to haue tourned backe myght haue a rewarde, and that the thing which could not be don without y^e working of the spirite of God myght be reckened for theyr merites, of whom it coulde not bee done by wyll, whiche wyll in e­uyll actions can be alone, but [Page] in good doing it canne not be alone. For though it be agrea­ble to mans nature to be of a good wyll: yet the vice or fault that fell into nature throughe an euyll wyll, is not ouercome by the power of nature, but by the power of grace. Therefore that first people was gouerned by the spirite of God, and dyd obteine from the felowship and maners of that cursed and fore­dampned people, through the information of the holy ghost: kepynge a seperation of themselues, from mynglynge with the carnall men: whose euyls the long suffryng of Godde dyd so long forbeare, as the good menne pleased hym in that they dydde not folowe them. But afterwardes, when the good men were corrupted also [Page] through folowyng of the euyll, and dyd through the faulte of wyll, wholly conspire together into al one wickednesse. Whom (the house of Noah excepted) one vngodlynesse had polluted, one sentence and iudgemente dyd roote out and destroy. But the goodnesse of God fayled not that part of men which remay­ned not in charitie, but swel­led from the beginnynge of them with the poison of the de­uylles malice:Cayne. For the Lorde vouchsafed through his father­lye counsell, to mittigate the prince of that wicked Nacion, (who enuied the good woorkes of his holy brother, and imagi­ned his death in his mische­uous harte) saying to Cayne: Why art thou sadde?Gene. 4. why doeth thy countenaunce change? If [Page] thou offrest ryghtly, and yet de­uideste not ryghtly: hast thou not sinned? Be content, for the amendment therof shal belong to thee, and thou shalt rule the matter. Put awaye (saith he) thy sadnesse, that aryseth of an enuious disdayne, and quench the flames of thy cruell hatred.He mea­neth that Cayne de­uided the vvorste of his fruites to GOD, vvhereas he should haue geuē the best. Abell hath not hurte thee, nor done thee harme in pleasynge me. I haue despised thine offe­ringes by mine own iudgemēt, not by his desire. Thou haste done a good woorke negligent­lye. Chine oblation hadde ben ryght, yf the deuision had ben ryght. Thou oughtest to haue knowen what thou shouldeste offer, seyng thou kneweste to whō thou shouldest offer. Thou haste not ryghtlye deuided be­twene me & thee, because thou [Page] haste reserued the beste to thy selfe. This errour therefore is thine, & this trespace is thine owne: be quiete, and be not moued agaynst thine innocent brother, but rather let thy faut be reuoked to thy selfe. Let not sinne raigne and beare rule o­uer thee, but rather take thou to thy selfe dominion ouer it: For by repentynge, both thou shalt not proceade into greater mischief, and also shalt be clen­sed from the thynge wherein it greeued thee that thou haddest displeased me. Therfore when God spake such things to Cain is it to be doubted that he wold haue brought to passe (yea and it suffised as touchyng the ma­ner of his healyng) that Caine shoulde haue repented of his vngodly furye? But his stoute [Page] malice became the more vnex­cusable, of that thyng whereof it ought to haue bene the bet­ter refourmed. And doubtlesse, God knewe before to what end the conceipt of the franticke fe­low would come: neither was his mischeuous wyl compelled to sinne by necessitie, because the knowledge of God coulde not be disceiued. From whose conspiracie and workynge also the lyfe of Abell myght haue ben preserued without harme: but that it pleased GOD with the greate prayse of his paci­ence, that the temporarie woodnesse of the wicked man, should become the perpetuall honour of the iust mā. And who cannot easelye perceaue that the good­nesse of God neuer denied it self to y^e posterite of this murtherer [Page] of his brother, althoughe they lyued in the maners of theyr forefather, if he would but con­sider how much so long a paci­ence of God, so greate a plentie of temporall goodes, & so great a nombre of issue encreased, myght haue profyted them? The which benefites, although they dyd nothynge helpe to the remedie and amendment of thē that were obdurate and harde­ned: yet do thei proue that their fallyng away proceaded not of Gods ordinaunce, but of theyr owne wyll. But in the preser­uaciō of Noah, & of his sonnes and daughters in lawe, in whō the hope of thincrease of al na­cions was laide vp: how great workes of Gods grace were de­clared, the holy Scripture doth tell plainly. Forasmuch as by [Page] that ark, which was of so wonderfull wydenesse y^t it receiued al kindes of beastes (so much as belōged to the store of encrease) the Church was figured, which was to bee gathered together out of all nacions of men, vnto it selfe: when by a tree and by water, the redemption on the Crosse and the wasshyng of re­generation is opened: when in them that were saued frō that destruction of the worlde, the fulnesse of all the Gentilles is blessed: when the blessynge of the encrease of mankynde is re­newed, and libertie encreased to eate what men list (strangled and bloud only forbodden) And the securitie and sauftie of our saluacion was consecrated, in the testimonie of the bowe of manye colours, that is in the [Page] sygnes of manyfolde grace.

The whiche Sacramentes and misteryes verely, dyd not onely enstruct those fewe men of one housholde that were then: but also in them, all theyr pasteri­ties and ofspring, to the entent that the thyng that was geuen to the reformation of the pa­rentes, might profite towardes the instruction of the Children. And nowe, when in processe of tyme, the posterities and gene­ratiōs of men were increased, & the great number of mortal mē were waxē proude of theyr mul­tipliynges, and according to the height of theyr pryde, went a­bout to builde them a tower of an vnmeasurable buyldynge, that it shuld reach vp vnto hea­uen: How meruailous was the censure of gods iustice in repressing [Page] of that theyr arrogant pre­sumption? which did confound that one onely speache of those people that was so consonante and agreeable with significati­ons that were knowen to eue­ry man amonge themselues, in to the diuersitie of .lx. and .xii. tougnes: that the agreement of the workmen perishing in disa­greable voyces, the purpose of theyr mad enterpryse myght be brokē: and that he myght cause them to inhabite vppon all the whole face of the earth, thorow the necessarye scatterynge a­brode of an euill gathering to­gether. And the myracles of the Christian grace were foreor­dayned in that woorke of Goddes prouydence, whiche should afterward call together all them that were so dysper­sed [Page] into the couplement of that buyldyng wherein euery knee boweth to GOD, and euery tongue confesseth that Iesus Christ is in the glory of the fa­ther.

This same largenesse of grace dyd the promyse of Godde that was made to Abraham declare, to be opened nowe in the ful­nesse of the times appointed, by more euident tokens, what tyme as his double succession (that is to wete, the children of the flesshe, and the chyldren of promesse) was compared to the multitude of grauell stones, & of starres.philip. 2. And the olde man be­yng farre from the hope of ha­uyng anye issue, throughe the aged barreynnesse of his wyfe: beleued in a cōmendable faith through the issue of one sonne, [Page] that he should be y^e father of the whole worlde,Iohn. 8. foreseeyng or ra­ther beholding him in his sede, that sayde: Abraham sawe my day, and reioysed. By the which fayth, whē Abraham was iusti­fied, he had not yet receyued the commaundement of circumci­sion: but his faith was counted to hym for righteousnes, when he was yet in his naturall pre­pution or vncircumcision.

And that same fayth receyued the seale of circumcisiō,Iesus Christ. in that same member wherby the seede of procreation might come vn­to that fleshe, wherein without all carnall seede,That is the virgin Mary. God, the sonne of GOD, the worde, might be­come fleshe, and bee borne of Abrahams daughter, euen the Virgin Mary, takinge all men into the felowshippe of this his [Page] natiuitie and byrth, which be­ynge borne agayne in Christ by the holie ghost, shoulde beleue the thynge that Abraham be­leued.

¶The .v. Chapiter.

ANd this faith was holdē within oneGene. 12. stocke of people, before that seede came, of whom it was said to Abra­ham: In thy seede shal all nati­ons of the earth bee blessed, the hope of our redemption, beyng alyue amonge the true Israe­lites. For although there were some of the straunge nations, whom it vouchsafed the veritie to lyghten in the tyme of the [Page] lawe: yet were they so feawe, that it coulde scarce be knowen whether there were any or no. Neyther for all thys were the nations to bee holden excused, which beyng enstraunged from the conuersation of Israell, ha­uynge no hope, and beynge without GOD in this world, peryshed in the darkenesse of ig­noraunce. For thys aboun­daunce of grace, that now wat­tereth all the worlde, dyd not flowe aforetime with like plen­teousnesse, for there was euer­more a certayne measure of the heauenly doctryne geuen vnto all men: whiche notwithstan­dynge it was of a more scarce and secrete grace, yet was it sufficient as the Lorde iudged it vnto some menne for a reme­dye, and vnto all menne for a [Page] testimonie, that it myghte ap­peare, not doubtfullye but euy­dently, that except, where sinne was aboundaunte, there grace had beene more aboundaunt, the lyke wickednesse hadde also blynded all mankynde nowe in these daies. Whether peraduen­ture are there better wyttes in these oure dayes (as some men bable) then were of olde time? & haue the latter tymes brought forth myndes y^t were more apt to receyue Goddes gyftes? The whiche thinge if it were so, yet ought it to bee ascribed to the goodnes of the authour, which made suche myndes as were not afore, that the people might be called vnto eternall life. But there is nothinge innouated or new chaunged in the carnal ge­neration, neither is y^e ofspringe [Page] of the successours growen more genteller then theyr aunces­tours. But rather in the men of that tyme, wherein the rede­mer of the worlde came: Looke howe muche more duller that progeny and ofspringe was be­come, so much the stronger was iniquitie founde in them. The vngodly fury of the Iewes pro­ued thys right well. And howe apte that generation was to the Gospell of Chryst, not onely the hartes of the common peo­ple, but also the heartes of the Scribes, Princes, and Priestes, haue declared. To whō it was but a trifle to waxe woode in crueltie and tirannye agaynst the lambe of God that taketh away the sinnes of the worlde, by sedicion, contumelies and reproches, spittinges, buffettes, [Page] and blowes, stoninges, scour­ginges, and at the last by cruci­fiyng him on the Crosse contra­ry to the testimonie of the law, contrarye to the oracles of the Prophetes, & contrary to y^e prac­tising of godly vertues: But al­so thei persecuted the witnesses of hys resurrectiō with the like fury & madnes. The whiche the Apostles, when thei were scour­ged of y^e high Priestes, shewing the same out of Dauids psalm: sayde. Lorde, thou art he that haste made heauen & earth, the sea & al that are in them, which in the holy ghost by the mouth of thy seruaunt Dauid our fa­ther, hast sayd: Why do the hea­then rage, & the people imagine vayne thynges? The kynges of the earth doe stande vp, and the rulers haue assembled together [Page] agaynst the Lorde and hys an­noynted, for of a suretie both Herode and Ponce Pilate, with the gentiles and people of Israell, haue assembled together in thys Citie, agaynste thy holye childe Iesus, to do whatsoeuer thy hand and counsell haue de­termined to be done. Therefore to the settynge forth of Goddes grace, which was disposed and bent of gods eternal & vnchaū ­geable counsell vnto the salua­tion of al nations, the former tymes were not eschewed, as not able to apprehende them: But these tymes were elected, the whiche haue brought forth such a people, whose fearce and cruel wickednesse, should go for­warde in doynge those thinges that the hande of God and hys counsell haue determyned to be [Page] done: not of the desyre to pro­fyte any mā, but to thintent to deale cruelli: that the grace and power of God myght be y^e more wonderfull, whiche of so harde hartes, so darke mindes, and so enuious stomackes hath made a people to himselfe both faith­full, obedient, and holy, whiche came not to the knowledge of the wisdome of god, by the wis­dome of this worlde: but by the gift of hym, of whom thapostle S. Iohn witnesseth,1. Iohn. 5. saying. We knowe that the sonne of God is come, & hath geuen vs a minde to knowe the true GOD, and might be in his true sonne. Vn­to the whiche testimonie the A­postle Paule agreeth,Colloss. 1. sayinge. We thanke GOD, which hath made vs worthye to bee parta­kers of the inheritaunce of the [Page] Sainctes in lyght, which hath delyuered vs from synne, and from the power of darknes and hath trāslated vs into the kingdome of his derely beloued son. And agayne he sayeth.Timo 5. For we were somtime (sayth he) folishe, vnfaithfull, wandering astray, seruing diuers desyres & lustes, liuinge in malice and enuy, ha­tinge one another. But when the benignitie and gentlenesse of oure Sauiour appeared, not of the workes of ryghteousnes whiche we wrought, but accor­ding to his merci hath he saued vs, through the lauer of regene ration of the holy ghost, which he hath poured foorth on vs a­boundauntlye, through Iesus Chryste our Sauiour, that we beynge iustified by hys grace, might be heyres of euerlastyng [Page] lyfe through hope. Coulde it be more fully, more euidentlye, or more truely declared what me­rites Christ founde in men, and what maners he subdued vnto himselfe? what heartes he con­uerted vnto him, when he came not to heale those that were hole, but the sicke, and to call, not the iuste, but the sinners to repentaunce?Note. For the people of the gentiles which sat in dark­nes sawe great lyght, and vnto them that sat in the region and shadow of death light is begon to shyne. The heathen raged, the people of the Iewes were angry, kinges waxed fearce, the high powers countersayde, & al the supersticions and errours of the whole world impugned. But of the veri resisters, of y^e ra­gers, & of them that persecuted, [Page] Chryst augmented hys people, & through enprisonmentes, pu­nishments, and death, the faith of the Sainctes was strength­ned, the trueth got the victory, and the come of the Lordes fielde did aboundantly encrease all the worlde ouer: for there was suche constancye of fayth geuen from aboue, suche confi­dence of hope, and such strength of pacience, that the same fyre of loue whiche the holy ghoste hadde kyndled in the heartes of faythfull men, coulde not bee quenched of the oppressours by anye maner of meanes, when euen they whiche were tormen­ted, were the more feruenter, & thei which persecuted them, did mani times fele as great heate, as those did whom thei persecu­ted. Wherwith thapostle s. Paul [Page] beynge inflamed, sayde boldely and feruently:Rom. 5. Seyng therfore that we are iustified by fayth, we are at a peace with GOD, through our lord Iesus Christ, by whom we haue free accesse or comminge through faith vn­to thys grace wherin we stand, and reioyce in hope of the glory of the sonnes of God. Not only that, but we reioyce in tribula­tion: knowinge that tribulati­on worketh pacience, and paci­ence woorketh proofe or experi­ence, proofe woorketh hope, hope is not ashamed, neyther departeth emptie. For the loue of God is shed abroade in oure heartes, through the holy ghost which is geuen vs.Rom. 8. And againe he sayth: Who shall seperate vs from the loue of Christ? shal tri­bulation or anguyshe? eyther [Page] persecution? or hunger? or na­kednes, or perill or sworde? As it is wrytten. Beholde we are kylled continuallye, that is to wete: we are counted as sheepe apoynted to the slaughter. But yet in al these thinges we haue the victorye, through hym that loued vs. For I am sure, that neyther death, nor lyfe, neither Aungel, nor principate, nor po­wer, neither present thynges, nor thynges to come,Tvvoo vvorldes, one vvher of Christe saieth, so hath God loued the vvorlde. &c. The other vvhereof he saith, I pray not for the vvoorlde. &c. neyther heyght nor loweth, nor anye o­ther creature, shalbe able to se­perate vs from the loue of god, whiche is in Christe Iesus our Lorde.

This loue being spread abrode by the holy ghost, hath brought to passe, that the worlde of the faythfull shoulde ouercome the world of the wicked. This loue [Page] hath confunded the crueltie of Nero, the fury of Domicianus, and of many Rulers after them, by the glorious ende of innumera­ble martyrs. Chryst geuyng vn­to them y^t folowe hym, thorow the persecution of Kinges, the crownes of euerlasting reward.

¶The .vi. Chapiter.

THerefore there is no cause to doubt, but that Iesus Chryste oure Lorde dyed for wicked men and sin­ners, whose number are found in the boke. And died not Christ for all men then? yes no doubt, for all men dyed Chryste. For afore the reconciliation and at­tonement that was made by Chryst, there was not one man that was not eyther a sinner or [Page] elles vngodlye, as the Apostle sayeth.Rom. 5. For yf when as yet we were weake accordynge to the time, Chryst dyed for vs whiche were vngodly, for scarce wyll a man dye for a ryghteous man: yet peraduenture for a good mā durst a man dye. But God set­teth forth his loue towards vs, seeynge that when we were yet sinners, Christ died for vs: much more now seing we are reconci­led, shal we be safe through hys life. And y^e same Apostle in the seconde to the Corin. saith. For the loue of god compelleth vs to thinke thus,1. Cor. 5. yf one bee dead for al, that thē al are dead: & he died for al, y^t they which liue, should not henceforth lyue vnto them selues, but to him that dyed for them and arose agayne. But lette vs heare what he pro­nounceth [Page] of hym selfe, saying: This is a true saying,1. Timo. 1. and of al mē worthy to be receiued, that Ihesus Christe came into this world to saue sinners, of whom I am the chiefe: but therefore dyd I obteyne mercye, that Ie­sus Christ shoulde first shew on me all long pacience, vnto the example of them which should beleue in hym vnto eternall life. Therefore, whether they were circumcised or vncircum­cised, they were concluded all vnder sinne, and one guylte or trespasse hath tyed or bound al men: and ther was none, whe­ther theyr guylte were more or lesse, whiche without the re­demption of Christ could be sa­ued: whiche redemption came freely into all the worlde, & ap­peered to all men indifferently: [Page] Forasmuche as on the fiftieth daye from that Easter wherein the true lambe offred hym selfe a sacrifice to GOD, when the Apostles and they which were of one mynde with them, being full of the holy ghost, spake in the tongues of all nacions. A greate multitude of men of dy­uers Nacions, beynge moued with the miracle, came toge­ther, that in thē that were pre­sent, al the whole world might heare the Gospell of Christe.

For there came together (as it is wrytten) the Parthians and Medyans,Actes. 2. the Elamytes, and they that dwell in Mesopota­mia, men of Iurye, of Cappa­docia, Pontus, and Asia, Phri­gia, and Pamphilia, of Egipte and the parties of Libia which is about Ciren, and straungers [Page] of Rome, Iewes also and Pro­celites, Creteans and Arabi­ans, hearyng the great workes of god to be preached of in their owne tongues: Whose testimo­nie also myght ren foorth both in length & breadth vnto those nacions whiche were farther beyonde them. To theffect and woorkyng whereof, we beleue that the Romaine kyngedome was enlarged through goddes prouidence, that the Nacions whiche shoulde be called to the vnitie of the bodye of Chryste, myght firste be associated toge­ther vnder one vngodly power. Howebeit, the grace of Chryste hath not bene contented to haue those same limittes that the Romaine kingdome hadde: For it hath subdued at this tyme with the scepter of the [Page] Crosse of Christe, manye naci­ons of people, whom the other ouercame not with feates of armes. Who also is made more amplye by the gouernaunce of the Apostolicall priestehood, in the tower of Religion, then by the seate of power. For per­aduenture lyke as we knowe certeyne Nacions to be nowe adopted into the felowshyp of the chyldren of GOD, whiche thynge they once desired not: Euen so now there are certeine Nacions in the vttermost par­tes of the worlde, on whom the grace of our Sauiour hath not yet shone. And we doubte not also concernynge them, but that in the secrete iudgemente of GOD, the tyme of theyr vocation and callynge is ap­poynted, wherein they maye [Page] may heare and receiue the Gos­pell, the whiche they haue not yet seene: To whom yet that measure of the generall helpe, which from aboue is alway ge­uen to all men, is not denyed. Though mans nature be woū ­ded with so greuous a wound, that voluntary contemplacion and beholding is not able fully to enstructe anye man in the knowledge of God, excepte the true lyght do first driue awaye the darkenesse of the harte, the which knowledge the iuste and good God of his vnsearcheable iudgement hath not so plente­ouslye spread abrode in tymes paste, lyke as he hath done in these last dayes: Wherof the A­postle Paule,Colloss. 1. wrytynge to the Collossians, calleth it the mi­sterye whiche was hydde from [Page] worldes and generations: but nowe is declared vnto his sain­tes, to whom God would make knowen the richesse of this glo­rious secrete, among the gen­tyles, which is Christ in vs.

¶The .vii. Chapter.

WAs this misterie also vnknowen vnto the Pro­phetes? And did not thei by whō the holye ghoste did speake, know those thinges wherof they spake? I thynke playnely it maye not so be vn­derstand, but that that mistery was hydde from the Gentyles, which the Lord reuealed when he wold and to whom he wold. For of the callyng of the Gen­tyles, [Page] the whiche were not the people of God, and on whom aforetyme he had not mercy, it is thus sayde in the Deutero­nomie:Deute. 32. And the Lorde sawe it, and he waxed zelous, and he was wroth ouer his sonnes & doughters, and he sayd. I wyl tourne away my face from thē, and I wyll shewe them what theyr ende shalbe. For it is a frowarde generation, chyldren in whō there is no fayth. They haue angred me with that whi­che is no God, and prouoked me with theyr vanities. And I also wyll prouoke them with those which are no people, with a foolyshe nacion wyll I anger them. And Dauid foretelleth these thinges, that all nacions shall worship God,psalm. 85. saying: All the Nacions whom thou haste [Page] made shall come and worshippe before thee oh Lorde, and shall glorifie thy name. And agayne he saith:Psalm. 71. All the kynges of the earth shall worshippe hym, and all nacions shal serue him. And agayne: In hym shall all the linredes of the earth be blessed, and all nacions shall magnifie him. Esayas also sheweth the lyke thynges,Esay. 2. saying: And it shall come to passe in the laste dayes, that the hyll of the Lord shalbe manifest, and the house of God vppon the toppe of the mountaynes, and it shalbe ex­alted aboue al lytle hylles, and all nacions shall come vnto it. And agayne he sayth: And the Lorde of Sabaoth shall bryng to passe (saith he) that all Na­cions shall dryncke wyne vp­pon this hyll with gladde­nesse [Page] & reioysing. In this hyll shall they be annoynted with oyntment, he shall geue al these thinges to the gentyls, for this is his deuise vppon all the gen­tyles. And againe he saith: And the Lorde shall shewe his holye arme in the syght of al the gen­tyles, and al the Nacions of the earth shall see the saluacion which is of the Lorde. And a­gayne: Beholde, strangers shal by me come vnto thee, and shall flie vnto thee. And afterward: The nacions whiche haue not knowen thee shall call vpon the, and the people which were ignoraunt of thee, shall flie vn­to thee. Oseas also prophecieth the lyke thynges, saying: And it shal come to passe,Osce. 1. that in the place wherin it was sayd vnto them: Ye are not my people, [Page] there shal they be called the chil dren of the lyuynge God.Osee. 2. And the chyldren of Iudah and the chyldren of Israell shall be ga­thered togéther into one. And agayne: I wyll haue mercy on her that was not beloued, and I wyl say to them that are not my people: Thou arte my peo­ple, and they shall saye: Thou art my God. And in the Apo­postles times, when they which were of the circumcision & be­leued in Christ, dyd thinke that they which were Gentyles and were called Preputians or fore skynned, coulde not be partta­kers of the iustyfyíng of grace: The blessed Apostle Peter tea­cheth howe inseperable bothe those people are with God, yf both of thē come together into the vnitie of fayth. Assone as I [Page] began to speake (saith he) the holy ghost fel vpon them, as he dyd vpon vs in the beginnyng. And I remembred the worde of the Lorde, howe he sayde: Iohn verelye baptized you with wa­ter, but ye shalbe baptized with the holy ghost. Therfore if God haue geuen them lyke grace as he hath done vnto vs whicheActe. 11. haue beleued in the Lorde Ie­sus Christ, who was I, that I shoulde haue withstande God? When they heard these thinges they helde theyr peace, and glo­rified God, saying: Then hath God geuen vnto the Gentyles also repentaunce vnto lyfe.

Iames the Apostle also of this callyng of the Gentyles, saith: Ye men & brethren, harken vn­to me,Actes. 15. Simon hath she wed you how God at the begynning did [Page] visite the Gentyles, & receiued of thē a people vnto his name. And vnto this agreeth the wor­des of the Prophetes: as it is wrytten. After these thynges wyll I retourne, and wyll buylde agayne the Tabernacle of Dauio whiche was fallenAmos. 9. downe, and that that was fal­len in decaye thereof, wyll I buylde agayne, and wyll set it vp, that the residue of menne myght seeke after the Lorde, & also all the Gentyles vppon whō my name is named (saith the Lorde) that doeth these thinges knowen vnto the lord, is his owne woorke from the beginnyng of the worlde. Si­meon also, euen he whiche had receiued an aunswere of the holye ghoste, that he shoulde not taste of death, vntyll [Page] he had seene the Lordes Christ: spake these woordes of the sal­uacion of all Nacions, whiche saluaciō was reueled in Christ: Nowe Lorde let thy seruaunte departe in peace, accordyng to thy worde. For mine eyes haue seene thy saluaciō, which thou hast prepared before the face of all people. A lyght to lyghten the gentyles, and to be the glo­rye of thy people Israell. In these & other lyke testimonies of the holy Scriptures it is vn­doubtedlye declared, that this most ryche, most myghtye, and most benigne grace wherby all nacions in the laste ende of the worlde are called into the king­dome of Christ, was hyd in the secrete counsell of GOD in the former ages: And why it was not made knowen in time past [Page] by the same manifestacion that it is nowe made knowen to all naciōs, can no knowledge com­hende, nor no vnderstandynge perceiue. Yet notwithstanding that which moste godly is bele­ued of the goodnesse of GOD, howe that he wylleth all men to be saued, and to come to the knowledge of the truth, ought to be iudged to be perpetuall & euerlastyng, accordyng to the measures whereby God know­eth howe to heape his speciall vppon generall gyftes: That both they which haue bē with­out grace might be reproued of their wickednes: and also that they which haue shyned in his lyght myght glory and reioyce, not in theyr owne merite, but in the Lord. And in this streite, but yet the right path of vnder­standyng, [Page] the consideracion of yonge Infantes doth set forth vnto vs no small difficultie: which Infantes haue not the iudgement of reason, whereby they feelynge the benefite of theyr maker, might come to the knowledge of the trueth. Ney­ther doth it seme that they can be iustly reproued, for that they haue neglected the grace that shoulde haue holpen them: se­ing that they were naturallye brought foorth in that igno­raunce, which no doubte recei­ueth no knowledge nor percei­ueth any doctrine.

¶The .viii. Chapter.

WHerfore, forasmuch as God wylleth all menne to be saued: what is the matter [Page] that so greate a multitude of Infantes are alienated from euerlastynge saluation, and so many thousandes of menne in these dayes are left without eternall lyfe, as though he had made them for that purpose onlye, which created no man of euyl wyll? so that because they came into this worlde with the fleshe of sinne, they should fall into the bandes of vnlooseable trespasse without the gyltinesse of theyr owne acte. What can be more deeper then this? what can be more marueylous then this? And lawfull is it not to beleue that they whiche haue not obteyned the Sacrament of regeneration, do perteyne vnto anye felowwyppe of the blessed. And it is more to bee wondered, and more to [Page] to be maruayled at, that where the act offendeth not, where the wyll resisteth not, where there is all one miserie lyke weake­nesse, the cause common, and al one, that the iudge is not all one in so great a lykenesse: and such as repulsiō refuseth, euen suche doth the election adopte and take. Howbeit our hartes shal not be troubled about this depth of gods seperation, if we beleue with a firme and stedfast fayth that all gods iudgement is iust, & do not desyre to know that thyng that he would haue secrete. So that when a man can not fynde out whye he so iudgeth, it maye suffice hym to knowe who it is that iudgeth. Albeit this question is not so farre past knowlege, that there shoulde be no instruction at all that can be learned concerning [Page] it, yf the quiete looke of a sober harte be applyed to beholde the thyng that maye be seene. For when we do consider, amonge the Pagans, among the Iewes among the Heretickes, and a­mong them that are Catholike Christians, howe great a num­ber of Infantes doeth peryshe? who (so farre foorth as pertey­neth to theyr proper wylles) we are sure haue done neither good nor badde. We learne that the same sentence abydeth vppon them, which mankind receiued for the transgression of our first parent: the rigour of whiche sentence, whyle it is not resol­ued toward such, it is declared howe great that sinne was.

And it shoulde be iudged that euery man were borne inno­cent, excepte it should be hurte­full [Page] to suche, not to be borne a­gaine. And as touching the vn­timelinesse of death, there is no reason why to complaine of it, seyng that death & mortalitie being once entred into our na­ture through sin, hath brought in bondage to it, euē euery day of our lyfe.If chvldrē vver born vvithout sinne, thē could thei not dye, but vvere after a certeine ma­ner im­mortall. For it shuld come to passe, that after a certeyne ma­ner a man myght be called im­mortall, yf there were a tyme within the which he could not dye. But corruptiō is neuer on such wyse partaker of incorruption, that it shuld not alway be bounde vnto the defection that is due to the fall or transgressi­on. The begynnyng of this life is the begynnyng to dye, and our age begynneth not to bee increased, before it begin to be diminished: Wherunto yf anye [Page] temporarie space be added, it is not added to thend it should en­dure, but it passeth away to the end it shuld peryshe & be gone. Therfore that which is mortal frō the beginning, what day so euer it dye, it dyeth not cōtrary to the lawe of mortalitie: Nei­ther haue they at any tyme po­wer to liue, any nyer then they haue power to die. And though the mortalitie of al mē is come of one cause, yet corruptible nature is drawē, not into one on­ly, but into manyfold imbecili­ties: & not only the yeres, mon­thes or dayes of mās tyme, but also al houres & momentes, are subiect either to diseases, debilities or hurts: nether is ther ani kind of death or any way to die but it chaūceth into som portiō of the generalitie of mortal mē. [Page] For there remayneth an heauy yoke vppon all the chyldren of Adam, from the daye that they come foorth of theyr mothers wombe, vntyll the day of theyr buryall agayne into the earth, which is the mother of al thin­ges. But the weyght of this moste sharpe yoke hath not in such wyse fallen vpon the chyl­dren of Adam, that the Iustice of God myght not worke anye part of his moderation therin. The whiche hath so subdued thinges transitory and fayling vnto the lawes of defectiō, that he wold not take away frō thē the power of his moderacions: Or els all euyls shoulde fall vp­pon all men, because that by common condicion, all menne shoulde be subiecte to them all. But that the general necessitie [Page] being variated and made dy­uers, the Lorde myght reserue vnto hym selfe the causes both of theyr pardon, & also of theyr punishment: and that it might be in one to whom all men are bounde, both mercifully to re­mitte, and iustelye to requite. Seyng then that the iuste and almyghtie prouidence of God doeth without ceassyng iudge and discerne all thynges, and that no mā can come into this worlde nor departe out of this worlde, but by the same en­traunce and departyng, which the ruler of thynges accordyng to his moste hyghe knowledge and wysdome doeth appoynte, (as it is wrytten in the booke of Iob:) Who knoweth not that the hand of the Lord hath done al these thinges, in whose [Page] power is the soule of euery ly­uyng thyng, and the spirite of all the fleshe of man?

And againe he saith:Iob. 14. The daies of man are but shorte, and the nombre of his monethes are with thee. Who dare search out the causes of his woorkes and deuises? For it is vnsercheable and wonderful secrete why the state and condicion of man is variated with so great differen­ces. Continuall syckenesse greeueth one manne from his chyldehood to his age, and yet doeth not the tyme of his ap­pointed age fayle among those continuall sorowes. Another man hath great strength when he is olde, and a lyuely power quickeneth hym in a valeaunt courage. One endeth his dayes in his chyldhod, another when [Page] he is come to mans state. One can not liue past his youth: To another it is possible to lyue so long tyll his speache fayle hym lyke a chyld. The which bondes and limittes of lyfe beyng sun­dry wayes vnequall, this tran­sitorie mortalitie shoulde fynde the lesse bytter, yf it myght suf­fer but the detriment of this presente worlde onely, and yf they whiche departed hence without the lauer of regenera­tion myght not fall into euer­lastyng miseries. But foras­much as the cause of the giftes which grace hath geuen is vn­searcheable, aswell as the cause of miserie whiche nature hath deserued, all one, and the same difficultie and hardnesse of the vnderstandynge there­of, sendeth vs backe agayne [Page] vnto our authour: And when we aske howe he wylleth al mē to be saued, whiche geueth not vnto all men the tyme wherein they maye be able to receiue grace apprehended by volunta­rye fayth: I thynke it not vn­godly to be belened, nor vncon­uenientlye to be vnderstande,Not to the adop­tiō of the especiall grace. that these men of few dayes or shorte tyme, do appertayne to that part of grace whiche is al­waye geuen vnto all Nacions. The which grace doubtlesse, yf theyr parentes had vsed well, they also hadde ben holpen by them. For the spryngyng vp of all Infantes, and all those be­gynnynges of infancie beynge without reason, lieth vnder the arbitrement of anothers wyll, neyther cā they by any meanes be holpen but by other menne. [Page] And so it foloweth, that they perteyne to those of whose ey­ther ryght or wronge affection they are gouerned. For lyke as☞ they beleue of another mans confession and fayth, so of ano­ther mans infidelitie or dissi­mulation they beleue not. And forasmuch as they neyther had desire of this present lyfe, nor yet of the lyfe to come: lyke as theyr parentes are the cause that they were firste borne, so are they the cause why they are not regenerate & borne againe. And lyke as touchynge the el­ders, besides the generall grace that knocketh at the conscien­ces of all men more sclenderlye and secretely, a speciall grace is set forth, with a more excellent worke, a more large gyfte, and myghtier woorkyng: Euen so [Page] also the same election is playn­ly declared concernynge innu­merable Infantes. The which election doubtelesse fayled not them that were vnregenerate in theyr parentes,He spea­keth of those that come to baptisme before their pa­rentes be baptized. but was pre­sent with them which are rege­nerate before theyr parentes: So that the diligence of stran­gers hath oftentymes serued many Infantes, whom the vn­godlynesse of theyr owne pa­rentes haue forsaken, and they haue come to regeneration by strangers, which was not pro­uided for them by theyr owne nexte friendes. In the whiche worke of grace, who (except he be to arrogant & most foolyshe) dare complaine of gods iustice, that the lyke prouidence doeth not helpe all Infantes: & that it doth not eyther by power re­moue [Page] and put awaye, or els by mercy preuent all perylles and ieopardies that myght lette or stoppe the regeneraciō of them which shall dye? Whiche thyng doubtlesse shuld so come to passe vpon al, if it ought so vtterly to be done. But it is not vnknow­en howe muche slouchfulnesse should be engendred in the har­tes of the faythfull, yf in the baptizing of infantes nothing were to be feared touching any mans negligence, or nothynge touchyng the mortalitie of the chyldren: for it were not possi­ble to chaunce by anye meane, that such shuld be without baptisme. And in this felicitie of Infantes, so vnable to be lost, y^e opinion of that errour shuld be strongly mainteined, which da­reth affirme contrary to the ca­tholike faith, y^t the grace of god [Page] is geuen accordyng to the me­rites of men.They ac­knovve­lege none adopti­on, that confesse no guylt to con­straine them. For it should seme to be due by all equitie to faut­lesse innocentie, that adoption should ouerpasse none of them, whom no gyft dyd constrayne. Neyther hadde it ben vngodly spoken of a certeyne man tou­chyng the baptisme of Infan­tes:Pelagius. that grace hath that it may adoptate, but water hath not what to washe of or put a­waye. But all the disciples of the trueth, do knowe this to be detestably spoken. And hereby it is manifest, that they whiche are saued, are saued not by me­rite, but by grace. For it is no doubt, but that they which dye without baptism are peryshed: who doubtlesse, except they had ben partakers of most greuous sinne, shoulde not peryshe. But [Page] not it is declared on this wise by the secrete distribution or difference makyng of God, yet beyng iuste, both what grace can geue, and also what sinfull nature can deserue: to the ende that neyther pryde shoulde be lyfted vp agaynste the gyfte, nor diligence shoulde cease a­gaynst peryll. Therefore, whe­ther we consider the last times, the first or the middel, it is both reasonable and godly to be be­leued, that God wylleth al men to be saued, & euermore wolde: and this is declared none other wyse then by those benefites, & that same prouidence of God, which he commonly and indif­ferently geueth vnto all gene­rations. For suche maner of gyftes haue ben & are so gene­rall, that by the testimonies of [Page] them, men myght be holpen to seeke the true Godde: with the whiche giftes protestyng theyr auctoritie throughout al worl­des, the aboundaunce of a spe­ciall grace was powred foorth. Which grace, although it be geuen forth now more plentifully then it hath ben aforetime: yet hath god reserued the causes of his owne distributions thereof within his owne knowledge, & hath hydde them within the se­crete place of his most myghtie wyll: which shoulde not be vn­knowen, yf they were geuen in one vniforme maner vnto all men. And forasmuch as there is no more ambiguitie or doubt of the generall benignitie of God, then there is of his special mercy: there should be nothing that should cause vs to wonder [Page] as though the one were grace and the other no grace. But it hath pleased God to geue the one to manye men, and to pull awaye the other from no man, that it myght appeere on both partes, that that thyng which was geuen to the porcion of menne, was not denyed to all: but yet in some, grace to haue preuayled, and in other some, nature to haue start backward. For we so beleue this more a­boundant grace,Goddes grace vvorketh not vio­lence, but amendeth the vvyll of man, vvherby man be­commeth vvyllyng. and haue ex­perience of her power, that we in no wyse thynke it to be vio­lent: that whatsoeuer is done in the businesse of mans salua­cion, should be done by the only wyll of God, when the very in­fantes are holpen by the ser­uice and diligence of another myns wyll.

¶The .ix. Chapter.

DOubtelesse it is the grace of god that hath y^e pre­eminence principally in al iusti­ficatiōs, in councellyng by exhortaciōs, in war­nyng by examples, in fearyng by perylles, in stirryng vp by miracles, in geuyng of vnder­standyng, in enspiring of coun­sell, and in illumining the hart it self, and instructing with the affections of faith. The wyll of man is also added and coupled vnto it, the which is moued & stirred vp by y^e aforesaid helpes vnto this ende, namely that it maye worke with the worke of God in them selues, and begyn [Page] to practise to merite, that which it conceyued to desyre by the heauenly seede: hauynge of hys owne mutabilitie if he fal, and of the ayde of grace if he profite and go forwarde, whiche helpe is geuen to all men by innume­rable meanes, eyther priuie or manifest: and that it is refused of many, is of theyr owne wyc­kednes, but that it is receyued of many, commeth both of the grace of God, and also of mans wyll.

Therefore whether we consi­der the beginninges, eyther the profytinges and encreasynges of the faythfull, or els the kinde of menne which perseuer vnto the ende, no kynde of anye ver­tue meteth vs or commeth to hande, whiche may bee had ey­ther without the helpe of Gods [Page] grace, or elles without the con­sent of oure wyll. For grace it selfe worketh this by all kynde of medicine and helpynge: that in hym whom she calleth, she might prepare his wil to be the fyrst receyuer of her, and the handmayden of her gyftes. For there is no vertue in them that are not wyllynge, neyther can fayth, or hope, or charitie be af­fyrmed to bee in them, whiche are without a good consent to the same thinges. And this con­sent, not only the exhortacions of preachers, and the stirringes of doctrine, but also feare doth engender and breede, wherefore it is wrytten: The feare of the Lord, is the beginning of wise­dome. The which in how great feare so euer a man be brought, doth none other thing but that [Page] it maketh him willinge, whom it made fearinge, and not onely willinge, but also wyse. Where­of also thys is wrytten:Eccle. 25. Blessed is he to whom it is geuen to haue the feare of God.

For what thynge maketh a manne so blessed, as thys feare, whiche is the father and tea­cher of wisdome? In whose de­uocion doubtlesse, the will also is deuoute, the whiche by the same aucthour of grace, profit­teth in the same feare wherein it begonne. Therefore when as thys feare is putte in a man by a certayne power of great ter­roure, reason is not thereby extynct, nor vnderstandynge taken awaye, but rather that darkenesse whiche dyd oppresse the mynde is dryuen awaye: that the wyl which before was [Page] deprauate and captiue, myght be made right and free.

Wherfore, lyke as the mynde apprehendeth no vertue, onlesse it receyue a beame of the true lyght: Euen so grace doth con­ferre and geue nothinge to him whom she calleth, excepte she o­pen in him the eyes of his will. The which in many men (as I haue afore disputed) beynge in the beginninge of it, moste ar­dent and feruent, is enryched with spedye aud great increa­singes. But in other some, pro­fittinge more slowly, and by li­tle and lytle, is scarce aduaun­ced vnto those increasynges whiche haue conuenient firmi­tie or strength to perseuer. For the Lorde sayeth:Iohn. 6. No man com­meth to me, excepte the father whiche sent me do drawe hym. [Page] Bnt that is spoken because we shoulde knowe, that that faith, without the whiche no manne commeth vnto Chryste, is the gift of the father, accordinge to that whiche was sayde to the Apostle.Math. 16. Blessed art thou Sy­mon Bariona, for fleshe and bloud hath not reuealed thys vnto thee, but my father which is in heauen, whiche wrought in the hartes of them that were to be drawen, that they myght beleue, and brought it to passe that they myght wyl. For there could be nothyng howe or why they shoulde be drawen, yf they were not folowers in faith and in wyll: for they whiche beleue not, are not drawen at all, ney­ther☜ do they come: neyther doe such as dissent, approch or draw nere, but they goe backwarde [Page] and depart away.

Therefore they whiche come, are led by loue: for they beynge loued fyrst, haue loued agayne: they haue bene sought, & haue sought: and they haue wylled that which GOD willed them to wyll: whiche so geueth that wyll of obedience vnto them, that he taketh not awaye from them that perseuer, that muta­bilitie whiche maye nyll. For o­therwyse, no faythfull manne should at any tyme haue depar­ted from the fayth. Concupi­scence & vncleane desyre should ouercome no manne, heuinesse shuld hurt no man, anger shuld ouercome no man: No mannes charitie shoulde waxe colde, no mans pacience shoulde be bro­ken, and no man shoulde neg­lecte grace beynge geuen vnto [Page] him. But nowe, because these thynges may come to passe, and because there is an easie and a steepe discendynge downe into the consent of suche temptaci­ons: That sayinge of the Lorde ought alwaye to sounde in the eares of the faythfull, wherein it is sayd to the Apostles, watch and pray, least ye fal into temp­tacion.Math. 26. Where if he had warned the Disciples to watche onely, and not also to praye, he should haue seemed to haue exhorted the onelye power of free wyll. But when he added: And pray, he sufficientlye taught them that it shoulde bee geuen them from aboue, that the storme of temptacion shoulde not ouer­come them whyle they wat­ched.

[Page] And the lyke is it that he sayth:Luke. 22. Simon Simon, beholde Sa­than hath desyred to sift you as it were wheate, but I haue prayed for thee that thy fayth fayle not, and thou at length when thou art conuerted, strēg­then thy brethen. And pray lest ye fal into temptacion. Yf then the fayth of so great an Apostle should haue failed, except Christ had prayed for him: doubtlesse then was ther mutabilitie and chaungeablenes in him, which in temptacion myght wauer. And he was not nowe made so stronge in vertue of perseue­raunce, that he shoulde bee sub­iect to no perill at all: for after these things, so great a pertur­bation smote him, that beynge in the house of Caiphas, he was so afrayde at the question of a [Page] wenche, that (hys constancye quite fayled) he was brought to the poynt, that he thrise denyed Chryst, with whom he had pro­mysed to dye. Then he whiche beheld the troubled heart of the Apostle, not with humaine, but with deuyne eyes, and stirred hym by a myghtye looke vnto aboundaunte teares of repen­taunce, was able, and coulde haue geuen vnto hys chiefe dis­ciple, that stedfastnes of minde. That lyke as nothynge feared the lord him selfe from his pur­pose to perfourme hys passion: So should not any feare at that tyme, haue ouercommed blessed Peter. But thys stabilitie was onely proper vnto him, whiche onely truly and mightely sayd: I haue power to put away my lyfe, and I haue power to take [Page] it agayne.Iohn. 10. But in other men, so longe as the fleshe lusteth con­trary to the spirite, and the spi­rite contrary to the fleshe, and so longe as the spirite is wil­linge, but the fleshe weake, the immutable feare of mynde can not bee founde, for perfect and secure felicitie is not hadde in this life, but in the life to come. And in the vncertaintie of thys present conflicte and battayle,If any mā gette any victorie, then is pride the daunger. neyther is victory it self in safe­gard frō pryde lying in wayte, nor without daunger of muta­bilitie. And though Goddes de­uine protection and fauoure do geue vnto innumerable hys sainctes power to perseuer and continue to the ende, yet taketh he from none of them, that that repugneth against themselues, whiche also is of them selues: [Page] that in all theyr studies and en­deuoures, euermore wyll and nyll do stryue amonge them­selues. The whiche fyght and battaile, the saide blessed Peter suffred euen in the ende of all hys victories: for the lorde him­selfe protested the same, when he sayd. Verely verely I say vn­to thee, when thou wast yonge, thou girdedst thy selfe and wal­kedst whyther thou wouldest: But when thou art olde,Iohn. 21. thou shalt stretch forth thine hands, and another shal girde thee, and leade thee whyther thou woul­dest not. And thys he spake to declare, by what death he shuld glorifie GOD. Then who can doubt, yea who can but knowe, that thys moste stronge rocke which toke part both of vertue & name of that principal rocke, [Page] to haue had alwaye the desyre, that constancie might be geuen hym to dye for Chrystes sake? Notwithstandyng the oblucta­cion and strugling of feare was so vnable to bee auoyded, that the man most gredie of marter­dome, was tolde aforehande, that he should obtayne the vyc­torie of passion and suffringe of death, howebeit not without the temptacion of feare. Ther­fore not without good cause, not onely the Sainctes whiche are but beginners, but also thei which are growen vp vnto the moste perfection do vniformely beseche the Lorde and saye.

Leade vs not into temptacion, but delyuer vs from euyll. For vnto all them that abyde in faith and in loue,Math. 6. it is geuen of him that they be not ouercome [Page] in temptacion, that he whiche doth glory, shoulde glory in the Lorde.1. Cor. 1. And yet doth he ascribe that same glorye vnto them whom he geueth it vnto: that though thei stande thorowe the helpe of God, yet forasmuch as it laye in theyr owne power to fall, it should be theyr own me­rite that they dyd stande. Ther­fore like as thei which haue be­leued, are holpen y^t they myght abyde in the fayth:All our povver, vvithout grace, is eyther to, go backe­vvarde, or els not to come at al So they whiche not yet beleued, are hol­pen that they myght beleue.

And lyke as the one sorte haue in their own power to go back, so the other sort haue in theyr own power that thei come not. And it is made manyfeste, that by dyuers and innumerable meanes God wylleth al men to bee saued, and to come to the [Page] knowledge of the trueth: But they whiche come, are guyded and dyrected by the helpe of god: and they whiche come not, do stryue the contrarye in theyr own stubburnes. And although that manye men louynge their owne darknesse, do not receyue the brightnes of the truth, and many which were once lyghte­ned, do fall agayne into darke­nes: yet doth the worde of God abyde for euer, and nothing fal­leth awaye from the trueth of his promyse. The foreknowen and promised fulnes of the gen­tiles doth dayly enter in: and in the seede of Abraham, all nations, all tribes, and all tongues are blessed: for that which the father hath geuen to the sonne, the sonne loseth not: neyther is anye manne able to [Page] take oute of hys hande, that whiche he hath receyued. The foundation of GOD standeth stedfast and sure, and the buyl­dynge of the Temple that shall endure for euer, wauereth not. The truth and mercy of GOD beynge stretched foorth vppon all men, of whom that (whiche is both denyed to no man, and also is due to no manne) is per­fectly perfourmed and brought to passe in them whom he hath promysed. For he worketh all in all: but out of doubt it is all iuste thynges and good thyn­ges. For all the wayes of the Lord are very mercy and fayth­fulnesse.

Who lyke as he knewe before al worldes,Psalm. 24. howe great a multi­tude of mē of the whole world, [Page] eyther vsing his cōmon gyftes, or being holpen with his speci­all aydes (but yet declining frō the way of trueth & lyfe) should enter into the brode way of er­rour and death: Euen so had he alway in his foreknowledge howe great a nomber of godlye men, through the helpe of grace and the seruice of obedience, shoulde parteyne vnto euerla­styng blysse: that none fallyng awaye from the fulnesse of the nombre of promesse (who ney­ther shoulde fayle of aduaunce­ment, nor be destitute of helpe) he myght glorifie them before all men, whom he hath chosen out of all men. For the many­folde and vnspekable goodnesse of GOD hath in such sorte al­wayes holpen and yet doeth helpe the generall multitude of [Page] men, (as we haue sufficientlye proued) that none of them whi­che perishe haue ani excuse that the lyghte of the trueth hath bene denyed hym, neyther hath any man libertie to glori in his owne ryghteousnes, forasmuch as theyr owne wickednes way­eth downe the one parte vnto paine: and the grace of god con­ducteth and bryngeth the other part vnto glory.

¶The .x. Chapiter.

THerfore, that which we haue declared in the begynnynge of this seconde booke, the same do we now commende agayne vnto youre remembraunces, that when we disputed of the depth & height [Page] of grace, we stayed vppon three moste wholsome and true diffi­nicions. 1 Whereof the one pro­fesseth, that it commeth of the eternall and proper wyl of god, that he wylleth all men to bee saued, and to come to the know­ledge of the trueth.

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

3 And the thirde doth tempe­rately and soberly protest, that all the reason of the wil of God cannot bee comprehended, and that there bee manye causes of gods workes hydde from mans vnderstandynge: as when in [Page] times, in nations, in families, in Infantes, in them which are not yet borne, & in them which are vnbegotten, certayne thyn­ges are knowen to bee diuersly or notablye done, whiche we doubte not but that they are of those thynges whiche the iuste & mercyful Lord wyld not that they shoulde be knowen in this transitorie worlde. The whiche thinge we must thynke to be so disposed and ordered for our profite: that forasmuche as we are saued, to whom god hath prepa­red y^t which y^e eye hath not sene, the eare hath not heard neither hath entred into y^e hart of man, like as we beleue constātly that we shall see the thynges whiche we yet see not, so shoulde we pacientlye, looke to vnder­stande the thinges which we do [Page] not yet vnderstande. Therefore if craftie malice would cease, yf wanton presumption would be still, these thinges beynge (as I trowe) rightli handled: there re­maineth no more cause of strife, neyther nede we to be occupyed in endelesse questions. For I haue trauayled so farre foorth as the Lorde hath helped me, that it might bee proued, howe that not onelye in the latter times, but also in al times past, the grace of God hath bene pre­sent with all men, by lyke pro­uydence and generall goodnes: but by manyfolde and sundrye workinge, and also by dyuers measures, for eyther priuily or els manyfestly, he is (as the A­postle sayth) the Sauiour of all men, but especially of the faith­full. The which sentence beyng [Page] of moste fine briefnes, and most valeaunt strength, yf it be con­sidered with a quiet and calme aspect, doth cease all thys con­trouersie that we speake of. For in that he sayth, whiche is the Sauiour of al men, he hath as­sured vs that the goodnesse of God is generall vpon all men: But in that he addeth especyal­lye of the faythfull, he sheweth that there is a part of mankind whiche by the meryte of fayth enspyred by god, is promoted by special benefites, vnto the most high, excellent, and eternall sal­uation. The which thing doubtlesse is done by no vnequitie of the moste iuste and most mercy­full GOD, whose iudgment in these dyspensacions and orde­ringes, is not to be iudged with arrogancie, but is to be praised [Page] with tremblyng: forasmuch as euen among those faithful peo­ple (as is abouesayde) not one and the same thinges, nor lyke thynges are geuen to them all, and before any part of mennes merites, there is a moste vnlike measure of Gods giftes.

For if we dare not complaine of the iudgemente of oure car­nall parentes, when they doe loue some of theyr Chyldren more tenderly then the other, e­uen afore any trial of their ma­ners, and before any seruyce of godlines: And the affection and disposicion of maysters is free and at libertie towarde theyr seruaunts: neyther is any man iustly reprehended whiche hath chosen to hymselfe oute of hys famyly and housholde seruaun­tes, beinge all in one condicion [Page] and state, some certayne ser­uauntes whom he would more louingly preferre and set forth, and whom he would more libe­ralli instruct: Shal we then ca­uyll and complayne of the most louynge equitie of the hyghest father and true Lorde, because that in hys greate house also, thynges are made variable by innumerable differences? And when no man hath anye good thynge that is not of his gyfte: yet al men shine not in like ver­tues, or are enriched with lyke gyftes of the holy ghoste. And we may not apply this diuersi­tie of degrees vnto the causes of merites, forasmuche as the principall cause of all good me­rite, is grace: Of whose ryches is receyued whatsoeuer thynge is founde allowable in al men. [Page] Therefore lyke as it is vngodly to conceyue in the heart, anye griefe of those thynges, whiche the holy ghoste manye sundrye wayes worketh in the Church: So also we must not murmure at al at that prouidence that is ouer the vnfaythfull.

For the iudge is both iust and good, neyther is he of an vn­righteous wyll, nor yet of an vncertayne discrecion, that we shoulde thynke, whosoeuer pe­risheth, ought not to perishe vn­der the great mercy and iustyce of the almightie God. There is no part of the worlde without the Gospel of Christ, and albeit the generall callinge cease not, yet is that speciall callyng also become common to all menne. For of euery nation, of euerye condicion and state of men are [Page] daylye adopted thousandes of olde men, thousandes of yonge men, thousandes of Chyldren: And also those instrumentes and tyrauntes by whom the worlde is tormoiled, do serue to the effectes of y^e Christian grace. For feare of present peryll hath drawen many a one to the wa­ter of regeneration, who in the calme of peace did deferre to re­ceyue the Sacrament of Bap­tisme: and dreadfull feare hath sodainly constrayned that, whi­che quiet exhortation could not in longe time beate into weake and luke warme mynds. Some Children of the Church, beyng taken of theyr enemyes, haue wonne theyr maysters vnto the Gospel of Christ, and they were aboue them in magisterie and dignitie of fayth, whom they [Page] serued by course and condition of warre. And some barbarous men whyle they ayded the Ro­maynes, haue learned in oure countreys, that whiche they coulde not know in their owne countreys, and haue retourned home to theyr owne abidinges with the doctrine of the Chry­sten religion. So then, nothing is able to resist the diuine grace, that the thynge that he hath wylled, shoulde not be fulfilled, when very discordes draw men to vnitie, and plagues are tour­ned into remedyes, that the Churche might thereof receyue increasinge,He mea­neth of persecutiō whereof it was af­frayde of ieopardie.

Therfore let vs looke vnto al the issues and ends of humaine thinges, and we shal fynde that no times, no busines, no begin­ninges [Page] nor endes of generati­ons wanted the eternall & vn­sercheable iudgementes of god. All repugnauncie of variable­nesse, al causes of vnlykely suc­cesses, which we are not able to searche and discerne, were in that eternall knowledge, both knowen and deuided at once: and nothyng was there vnor­deyned or vndisposed, yea euen of the qualities of the actions which yet haue no beyng. For in God there is no chaunsyng motion or newe wyll, no tem­porall counsell or mutable de­uyce, neyther is his thoughte chaunged with the inequalitie of mutable thynges, but he comprehended at once and to­gether in an euerlastynge and stable syghte or beholdynge, all tymes and temporall thinges. [Page] And he geueth all vnto al thin­ges, who hath alreadi made the thynges that shalbe hereafter. And thys is it that the Apostle Paule wrytteth to the Ephesi. Blessed be god and the father of our Lorde Iesus Chryst,Ephes. 1. which hath blessed vs with all maner of spirituall blessynges in hea­uenly thinges by Chryst, accor­ding as he had chosen vs in him before the begynnynge of the worlde, that we shoulde be holy and immaculate in his sight in loue, whiche hath predestinate vs vnto the adoption of sonnes by Iesus Chryst our Lorde, ac­cordynge to the purpose of hys owne wyll, vnto the prayse of the glory of hys grace. &c. The which he knitteth together vn­der the predication of the same sence, teachinge that the gyfte [Page] and workynge of grace, hath e­uermore remained and abidden in the euerlastinge counsaile of God, and that all the Children of adoption were elected, not onely in that time wherin they were called nowe being, but al­so before the worlde was made. In the whiche election, what man so euer was not forekno­wē in Christ, shal by no meanes bee associated or ioyned vnto him. For al the men which shal come into the kingdome of god, by the calling of any time, were sealed into the same adoption that went before all worldes.

And lyke as no vnbeleuer is numbred in thys sorte: euen so no godlye man is deuyded from this sort. For the forknowledge of God which cannot be decea­ued, loseth nothinge of the ful­nes [Page] of the membres of Christes body: & the foreknowen nom­ber and preelected in Christ be­fore all worldes, can not be mi­nished by anye hyndraunce or daunger.2. Tim. 6 Lyke as the Apostle wrytyng to Timotheus, sayth: Labour thou in the Gospel ac­cordyng to the power that God hath geuen thee, whiche hath delyuered vs, & called vs with an holy calling: not accordyng to our workes, but accordyng to his owne purpose and grace, the which grace was geuen vs in Christ Iesu before al worlds

Agaynste this mooste bryght light of inuincible verite, some men are wont vndiscretely to speake, saying that it is super­fluous and but loste labour to go about to get the merites of good workes: that it is in vain [Page] also to cōtinue in prayer, wher­by we hope that God is intrea­ted, yf election do depende vpon the vnchaungeable purpose of the grace of Christe, nor yf no­thyng can go forwarde or pro­ceade otherwyse then is alredy disposed by the wil of him that is almyghtye. But those men which thinke that they do wit­tyly make this obiectiō, do not vnderstande nor consider that the knowlege of God which cō ­prehendeth both thynges that are paste, thinges that are pre­sent, & things that are to come, is not bound to any tyme. And that those things which are yet to be done are aswel presente in his sight, as the things whiche are at this presēt time a doing, or which haue bē done in tyme paste. The which thing foras­muche [Page] as it is moste true, that power nedeth no leasure to see and discerne, whiche beholdeth at once & together in an euer­lastynge and moste true syght, both thinges created, and thin­ges to bee created, thynges be­gon, and thynges to bee begon, thynges whiche are done, and thinges which hereafter shalbe done: and whatsoeuer in the ge­neralitie of thynges is paste by tymes afore determined, and is declared bi manifolde varieties and diuersities: all that same doth it comprehend euen nowe, in the same order, whiche the ende of thys world shal receiue, in that moste hygh and perfect iudgment. And this euerlasting and euermore quiet knowledge doth not constrayne vs to sinne by anye necessitie: neyther doth [Page] anye wyckednesse come of the thinge wherof commeth right­ousnes. For forasmuch as God being good, hath made al thyn­ges good, and ther is none euyl at all in nature. Wylfull trans­gression spronge of free wylles, (the whiche willes to bee made free, was also good), and muta­ble nature, whose safegarde de­pendeth vppon the immutable essence, deuided it selfe from the highest goodnes, when it per­uerslye delyted in hys owne, which ruine nowe, the grace of GOD doth heale: and for thys cause came Iesus Chryste into thys world,1. I [...] euen that he might destroy the workes of the deuil, whiche doubtlesse are in suche wyse destroyed, that in the de­struction of them, those menne which are succoured do also la­boure, for that is also geuen [Page] them of him that saueth them. Therefore the blessed Apostle sayeth. And not that onely, but also we reioyce in tribulatiōs, knowing that tribulation worketh pacience, & pacience bryn­geth profe or tryall, tryall en­gendreth hope, and hope is not made ashamed:Rom. 5. for the loue of God is shed abrode in our hear­tes, by the holy ghost whiche is geuen vnto vs. And the same Apostle also vnto the Ephesi. sayeth.Ephes. 2. Ye are saued by grace (sayeth he) through fayth, and that is not of your selues, for it is the gift of God and commeth not of woorkes, least any man should glory or boaste. For we are his workemāship created in Christ Iesu vnto good workes, whiche god hath prepared, that we should walke in them.

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

For the giftes of vertues can­not bee ydle, for as the veritie saith:Math. 25. to euery mā which hath, shalbe geuen, but to hym that hath not, shall that he hath al­readi be taken away from him.

Therefore chastitie is not ge­uen, to thende we shoulde not fyght agaynste concupiscence, neyther is wisdome and vnder­standinge geuen to any man, to the entent that hys meditation should not be in the lawe of the lorde both day and night. What doth the gift of loue, if the care­fulnes of beneuolence or well [Page] willing, be not vigilant? what fruite hath pacience, if strength of minde haue nothinge to suf­fer? Or howe shall a manne bee knowen to liue godly in Christ, when he suffreth no persecuti­on? Or that peace whiche is of God and with god: Is it wel in quiet if it agree with y^e world? Or can the loue of god be obtei­ned without enemitie of the de­uill? The grace of God maketh no mā at al vnable to be temp­ted: Neyther is the battayle of the Christians fortified on the right syde and on the left with the helpe of heauenly armour, to the entent we shoulde fyght with no enemie, whē it is more laudable and better, to bee able not to be ouercome in battayl, then sluggishly not to be able to be proued or assaulted.

And to bee briefe, and to lette [Page] other things passe. I wyl proue playnly by one testimonie, that the diligence of praier is not re­solued by the purpose of Gods election. For in the booke of Thobie, Raphaell the Aungell saith to Thobies sōne. Remem­ber the commaundement of thy father,Tobie. 6. for he tolde thee that thou oughtest to take a wyfe of thy fathers kyndred. And nowe heare me my brother, passe not vpon the deuill, but desyre her, and knowe thou that she shalbe geuē vnto thee euen this same nyght to be thy wife. And whē thou shalt come into the cham­ber, take of y^e lyuer of the fisshe, and lay it on the coales, and the sauour of it wil come forth, and the deuill shall smell it and wil flee away, and neuer will come nygh her after. And when thou shalt begin to be desirous of her [Page] company, arise both of you first and besech ye the lord of heauē, that he wyll graunt you mercy & health: And be ye not afraide, for she was appointed vnto the before the world was made, and thou shalt heale her.

Therefore though that the thinge which god hath appoin­ted can by no meanes but come to passe, yet is the desyre and di­ligence of prayer not taken a­waye, nor the deuotion of free wyll released through the pur­pose of election, forasmuche as the effect of gods wyl that must be fulfilled, is in such wyse pre­ordeined, that by the busines of woorkes, by the instaunce and intercession of prayers, and by the exercyse of vertues, there myght bee increase of merites. And they that haue done good woorkes, shalbe crowned, not [Page] onely accordyng to the purpose of GOD, but also according to theyr merites & desertes. For, for thys cause is the foreap­pointment of this election hyd in the vttermost and farthest se­crete, from mans knowledge, and a manne can pronounce of none before hys ende that he shal come into the glori of them which are elected, euen to thin­tente that a profitable feare myght preserue and kepe perse­ueringe humilitie, and that he whiche standeth myght take hede that he fal not.1. Cor. 10. And if per­aduenture a man beyng ouer­come by some temptation, doe fal, let him not be swalowed vp with heauines, neyther let him dispayre of hys mercye whiche raiseth vp thē that fal, & lifteth vp those that are downe.Psal. 144. For as long as we liue in this body, no [Page] mans amendement ought to be forslowed,Note. nor no mans recoue­ring ought to be dispaired of. And therfore let the holi church pray, & geue thankes for them that haue beleued, let it desyre for them a profitinge perseue­raūce, & for them which are out of the faith, let it pray that thei may beleue: let it not therefore leaue of frō prayer, because she is not heard for some men, for God whiche willeth all men to come to the knowledge of the trueth, can not withoute all iustice refuse any man.