A Defense of English Writers and Preachers, Text (1 of 4)

A Defense of English Writers and Preachers · Text (1 of 4)

p. 1An Apologie of Crowley and others.

Cerberus.

THE Copie of an Aunſwere, made vntounto a certaine letter: wherein the Aunſwerer purgeth himſelfe and other, from Pelagius errours, and frō the errour of free will or iuſtification of workes: wherewithall he ſemeth to be charged, by the ſayde letter: And further he ſheweth, wherin he differeth in iudgement, from certaine Engliſhe writers and Preachers, whome he chargeth with the teaching of falſe doctrine, vnderunder the name of Predeſtination.

Crowley.

IT had bene very well done of Cerberus to hauehave ſet downe in writing the copie of the letter that he ſayth he Aunſwereth, and the name of him that wrote it: ſo might thoſe that he nameth in hys aunſwere, hauehave had ſome waye to hauehave founde out the Auctour of the Aunſwere, that this matter being debated priuatelye betwéene them, a meane might hauehave bene founde for the ending of the controuerſie and the ſatiſfying of ſuche as by this aunſwere are not onelyonly brought into doubt, of the truth of Gods euerlaſting Predeſtination: but alſo hauehave conceyued an euill opinion of ſuch as be the teachers therof. But if I ſhall ſpeake that I thinke: I muſte néedes ſaye, that I thinke there was no ſuch letter written. But Cerberus hath ſayued this, as a grounde to ſet his foundation vpō. For otherwiſe it ſhoulde hauehave ſemed too too maliciouſly done, vponupon none occaſion to write and ſet abrode in print to the diſfamation of publique Preachers and writers: ſuch matter as in this aunſwere he chargeth them withall. But graunt there were ſuch a letter written: yet was not that a iuſte occaſion for Cerberus to charge by name, mée or anye other, which knewe not of the writing of it. Well, he purgeth himſelfe and other, he ſayth, of diuers errours wherewith he ſemeth to be charged in that letter. It had bene well, he had not in purging himſelfe charged other, that muſte fall to purging too. But that was to ſhewe what ſpirite he is of. Not of that ſpirite which in louelove ſéeketh the reformation of other mens errours: but of that ſpirite that in malice ſeketh to maintaine his owne errours by the defacing of other, which neuertheleſſe, will in the ende, be the defacing of himſelfe. For ſuch as vſe to digge pittes for others to fall into: doe commonly fall into the ſame themſelues fyrſt of all.

Cerberus.

I deſire of God by his grace and mercy, to ſettle, ſtrength, and ſtabliſhe you in the truth of his holye Worde for euer. Dearely beloued, where you write vntounto me, that you hauehave often hearde, that I and other, ſhoulde holde the errours of Pelagius: whoſe errours you ſay are almoſt vnknowen vntounto you what they are. And where further it is reported of vsus (as you ſaye) that we ſhoulde denie the predeſtination of God: and ſeeke a iuſtification by free will, and by deſeruing of workes, which matter you do both vnderſtande, and hauehave alſo founde good proufe (as you ſuppoſe) that we are giltie in the ſame, laying p. 2the whole foundation of your proufe, vponupon this ſaying ſet forth in print.

Although there be but fewe on earth, that rightly thee deſerue:

Yet thou, O Lorde, for their good lyfe, the reſidue preſerue.

With which filthy ſaying, to burden me and other whome ye name: I maruell greatly that you coulde be ſo much abuſed, not conſidering by whom it was written, and ſet forth in print: for by the titling you ſee, it was printed beyonde the ſeas, in Queene Maries time, for that it is entitled, A prayer to God for his afflicted Church in Englande, and as it there appeareth manifeſt, it is the worke of W. Samuell, which is a mā vntounto me of very ſmall acquaintance: but a Preacher he is. And as for his ſaying, that a man may deſerue God. &c. Which you deſire me to proue if I can: it is a doctrine ſo abhominable and blaſphemous: as I am ſure neither Papiſt, nor Pelagian, nor any other Heretike, eyther olde or newe, hath written or maintained, a more filthy, and execrable ſaying. For it is the flatte and manifeſt deniall both of God the Father & of his Sonne Chriſt Ieſu: neither doth it require any confutation to him that doth but confeſſe, that there is a God: and as for my ſelfe, I aſſure you: I doe not louelove my lyfe ſo dearely, as I hate this vile ſaying deadlye. But wonder it is, that ſuch a ſentence, conteyning the very filthy dregs, of all Pelagius errours, coulde ſo long ſtande printed, and neither be forbidden, nor by any man written againſt.

Crowley.

I lyke very well, the Prayer that Cerberus beginneth his Oration withall: but his purpoſe in praying (which appeareth to be, to deceiue the ſimple) I doe lyke nothing at all. The foundation of his friendes proufe of that he chargeth him with (as he ſayth) is but ſlender: for it is but a fault in the print, as eueryevery mā may ſée that will reade but two verſes going before in y^e ſame prayer, and ſixe immediately following. And that the indifferent reader may be ſatiſfyed, I will write downe thoſe verſes, bicauſe it will be harde for men to finde the bookes wherein the Prayer is printed.

Of all the Sonnes that thou haſt had, but one thou doeſt regarde:

And for his ſake thou art content, that we ſhall be preſerude.

So, though there be but fewe on earth, that rightly thee deſerue:

Yet thou, O Lorde, for their good lyfe, the reſidue preſerue.

If ten in Sodome had bene founde, the Citie ſtill had ſtande:

And had remained without fall as did the other lande.

And let not now thy mercies ſlacke, but be thou alwayes one:

And hauehave reſpect vntounto all thoſe, that truſt to thee alone.

Thoſe, whome thou haſt in priſon layde, for breaking of thy lawe.

Deliuer them and giuegive them grace, to liue in better awe.

If any of Cerberus friendes had bene Auctour of thys Prayer: he woulde ſone hauehave eſpied the printers fault, and would hauehave read thoſe two verſes thus.

So, though there be but fewe on earth, that rightly thee doe ſerue:

Yet thou, O Lorde, for their goodlyfe, the reſidue preſerue.

And ſo ſhould the ſaying hauehave bene no more filthy, than was the ſaying of Abraham to the Aungell, when he entreated for the Citie of Sodome, and ſayde: What if there lacke fiue of fiftie, wilt thou deſtroy the whole Citie for lack of ſiue? Or the ſaying of the Aungell, when aunſwering Abraham he ſayde: If I finde but ten iuſt Gene. 18.Gen 18men in the Citie, I will ſpare it for their ſakes. But Cerberus was ſo bent to barke at the Preachers of preveſtination, that he coulde not hauehave leyſure to reade more than y^e title and thoſe two verſes, which being corrupted p. 3in printing, ſemed to ſerue his purpoſe. And ſurely, I doe not yet beleue that any man coulde be ſo madde as to charge him with thoſe verſes. But this I beleue, that he hath written them otherwiſe than they were printed. For the firſt verſe beginning thus: So, though. &c. he hath written it thus. Although. &c. which argueth that either he neuer ſawe the booke that Samuell made, or elſe, he ſuppoſed that none ſhoulde come to the ſight of it, but ſuch as doe fauour his faction. And in very deede ſome of them hauehave made verye ſtraunge to ſhewe that booke. But how ſo euer y^e matter go otherwiſe, he hath ſhamefully deceiued himſelfe in triumphing ouer poore Samuell, as ouer him whome he compareth with the moſte wicked Heretiques that euer were.

Cerberus.

And although I denie not but ſome other there are, which (maintaining the power of mans freewil, & the meritorious worthineſſe of mans deſeruing) doe denie the free gift of Gods grace in Chriſt Ieſu, and for his only ſake, comprehended in the eternall predeſtination, and foreordinaunce of God, and declared vntounto vsus in his moſte holy Worde, yet bycauſe I ſee, there are many in theſe dayes, wrongfully and falſely, accuſed to be enimies of that bleſſed Predeſtination, to be Pelagians, iuſtifiers of themſelues, and ſuch lyke: And with thoſe bitter termes, are in open Auditories defaced, and brought into contempt, emong the multitude (who being deceiued with giuing ouerhaſtie credite, vntounto ſuch men, not throughly vnderſtanding the matter, doe vſe to giuegive ſentence, before the cauſe be hearde,) I hauehave thought it good therfore, moſt dearely beloued, not to them which take more delight in the defamation of other, than in knowing the truth themſelues, but to thee, which art willing to vnderſtande the matter, before thou iuſtifie or condemne either partie: in as fewe wordes as I poſſible can, to ſhewe what ſhamefull doctrine, vnderunder the name and colour of Gods Predeſtination, is now adayes ſet forth and taught of many, which both I and many other miſlike, and hauehave diuers times with ſome of them in priuate and friendely talke, perſuaded to leaue, both by cauſe we iudge the doctrine to be falſe, and alſo the diſtruction of all vertue to followe therevpon. For which cauſe, as the maner is of them that feare not ſo much the ſhipwrack of a good conſcience, as they doe the loſſe of worldly eſtimation, leaſt any ſuch diffauorers of their fantaſie, ſhoulde hap to hauehave ſome credit among the people, with boyſtrous breath, they blowe abroade, that the miſlikers of this their doctrine, are enimies to Gods holy Predeſtination. But right well knowe they, that thoſe whome they nowe ſo ſpecially accuſe, to be ſuch haters of Gods Predeſtination, are in dede, moſt intire louers of the ſame. And many of thoſe whom they accuſe to be popiſhe Pelagians and Iuſtifiers of themſelues: hauehave beſtowed both their goodes and lyues, againſt that filthy and deteſtable ſect And as for thoſe errours which Pelagius that olde heretike, with Celestinus and Iulianus his adherentes, did hold, and alſo reuoked the ſame in the Iudiciall counſell of Palaeſtine: I think it good to rehearſe them: firſt in Latine & after in Engliſhe, as they are gathered togither by Auguſtine. And thē to ſhewe, according to your requeſt, what parte of their doctrine which they teache vnderunder the name of Predeſtination, my ſelfe and other doe miſlyke. To p. 4the ende that you and other may the better iudge, who are in deede worthy to be called Pelagians: and whether ſome parte of their doctrine, be not for iuſt cauſe miſliked.

Crowley.

Here Cerberus vſeth all his Retorique at once, to perſuade his dearely beloued friend, whoſe letter he ſayth he aunſwereth, that he and other of his minde be falſely and wrongfully accuſed to be enimies of Gods holy predeſtinatiō. &c. And to this ende he will in as fewe words, as poſſibly he can, ſet forth what ſhamefull doctrine is now taught. &c. But firſt he will ſet forth both in Latine and in Engliſhe, thoſe errours which the olde Heritike Pelagius, with other did holde and alſo reuoke. &c. That men may the better iudge, who are in deede worthy the name of Pelagians, (for he thinketh that he hath proued that we againſt whom he writeth, are thoſe that ſhould be called Pelagians) and whether ſome parte of oure doctrine be not for iuſte cauſe miſliked. Now let vsus ſée how he noteth Pelagius errours out of Auguſtine, firſt in Latine, and then in Engliſhe. Which when we hauehave weighed, we ſhall ſée who are moſte lyke Pelagius, he & his, or I and mine. For this is his purpoſe, I am ſure, for that he toucheth me firſt by name, and ſetteth himſelf and ſuch as he is againſt al ſuch as I am, affirming that whereas we accuſe them as enimies of Gods Predeſtination, they are in déede y^e moſt intire louers and we the enimies therof. My chief labor therfore in this Apologie, ſhall be to make the truth hereof to appeare playnely to all the indifferent hearers.

Cerberus.

The wordes of Auſten are theſe. Episto. 106. tomo. 2. Obiectum eſt enim eum dicere. Quia Adam ſiue peccaret, ſiue non peccaret, moriturus eſset. 2. Et quod peccatum eius, ipſum ſolum laeſerit, non & genus humanum. 3. Et quod infantes, in illo ſtatu ſunt, quo Adam ſuit ante praeuaricationem. 4. Et quod ne que per mortem vel praeuaricationem, …de, omne genus humanum moriatur, ne que per reſurrectionem Christi, omne genus humanum reſurgat. 5. Et diuites baptizatos niſi omnibus abrenuntient, ſi quid boni viſi fuerint facere, non reputari illis, nec eos habere poſse regnum Dei. 6. Et gratiam Dei at que adiutorium, non ad ſingulos actus dari, ſed in libero arbitrio eſse, vel in lege at que in doctrina. 7. Et dei gratiam ſecundum merit a nostra dari. 8. Et ſilios Dei non poſse vocari, niſi omnino abſ que peccato fuerint effecti. 9. Et non eſse liberum arbitrium, ſi Dei indiget auxilio, quoniam in propria voluntate habet vnuſquiſ que , facere aliquid vel non facere. 10. Et victoriam nostram, non ex Dei adiutorio eſse, ſed ex libero arbitrio. 11. Et quod poenitentibus veni a nō detur ſecūdum gratiam & miſericordiam Dei: ſed ſecundum moritum & laborem eorum, qui per poenitentiam, digni ſuerint miſericordia. Haec omnia Pelagius anathematizauit.

The firſt of Pelagius errours which Auguſtine here citeth is, that Adam ſhoulde hauehave died whether he had ſinned or not ſinned. This is as you heare, one of Pelagius wicked errours, that ſinne is not the cauſe of Reprobation, or caſting away, death ſprong out of Gods ordinance, or ſome other way & came not of mans ſinne (ſaith he) whether man had ſinned or not ſinned, yet ſhould he hauehave dyed, contrary to the manifeſt Scripture which ſayeth, that by one man ſinne entred into the worlde, & death by the meanes of ſinne. Roma. 5. b. And the wyſe man ſayth, that God p. 5Rom. 5. b.Rom 5created mā to be vndeſtroyed. And againe he ſaith. Sapiae.God hath not made death, neither hath he pleaſure in the deſtruction of the liuing, he created al things that they might hauehave their being, yea all the people of the earth hath he made, that they ſhoulde hauehave health, that there ſhould be no deſtruction in them, and that the Kingdome of Hell ſhould not be vponupon earth, for righteouſneſſe is euerlaſting and immortall, but vnrighteouſeneſſe bringeth death. Wicked and abhominable therfore was this errour of Pelagius which affirmeth, that whether man had ſinned or not ſinned: he ſhoulde hauehave dyed.

And here in the very beginning of Pelagius errours: I reporte me to themſelues, euen to themſelues (I ſaye) that blowe the trumpet of defamation againſt other, with the termes of peſtilent Pelagians, whether thoſe, whome they ſo accuſe nowe to be Pelagians, holde this errour, or whether they themſelues which woulde take ſome mote of errour out of other mens eyes, hauehave not this Pelagius beame ſticking faſt in their owne, let they themſelues be iudges, or let their owne doctrine iudge, both in print and preaching, whereof ſome parte ſhall be hereafter rehearſed. Yea let all the worlde iudge, which hauehave hearde the doctrine of both parties: who they are that in this point ought worthily to be called Pelagians.

Crowley.

After Cerberus hath ſet downe in Latine certaine of Pelagius errors, to y^e number of .xi. he repeteth y^e firſt in Engliſhe, that is, that Adam ſhould hauehave dyed, though he had not ſinned. And bycauſe his purpoſe is to proue that we are thoſe that holde this Pelagian hereſie: he vnderſtandeth Pelagius meaning to be, that ſinne was not the cauſe of Reprobation, or caſting away, but that heath ſprong out of Gods ordinaunce: And ſo at the laſt he concludeth, that Pelagius and we are all one in thys point: for we teache the ſame doctrine. What moued Pelagius to teache that doctrine, I knowe not, neyther did I at any time ſo much as once thinke to holde or deſende it. And I thinke I may be bolde to ſay in the name of all that hauehave written or preached the doctrine that Cerberus miſliketh: that not one eyther hath or will teache it. Although Cerberus doe boaſt, that hereafter ſome parte of our doctrine ſhall be ſhewed, whereby all men may be able to iudge that we are al one with Pelagius in this point. For mine owne parte I will put all men out of doubt, that I beleue, and hauehave, doe, and will (if God permit) wache, that if Adam had not ſinned, he had neuer dyed. And that God did create man to be vndeſtroyed. And that God made not death as the wiſe Sapi. 2.man writeth. But by one man ſinne entred into the the worlde, and by ſinne, death. And I can not ſée that any of my breathren hauehave or doe teache any otherwiſe, either in writing or preaching. Wherefore Cerberus doth vsus open wrong to ioyne vsus with Pelagius in thys errour. As for the doctrine that I hauehave written, and Cerberus wreſteth top his purpoſe againſt me and my brethren: ſhall (by Gods helpe) be defended in the place where it is produced againſt vsus.

Cerberus.

The ſeconde errour which Auſten rehearſeth, is, that Adams ſinne did onelyonly hurt himſelfe, and not the whole generation of man. This is an other vile and deteſtable errour which Pelagius helde, that the p. 6ſinne of Adam brought not miſerie and death vponupon all his poſteritie, contrarye to the open Scripture, which ſayth, that by the ſinne of one, condemnation came vponupon all men. And the holy man Eſdras Roma. 5. 4. Eſdr. 6.ſayth: O Adam, what haſt thou done? for though it was thou that ſinned, yet thou arte not fallen alone, but all we that come of thee.

The thirde, depending alſo vponupon the ſeconde, is this: That Infantes being newe borne, are in that ſtate, that Adam was in, before his tranſgreſſion, which errour ſemeth onelyonly, or chiefly to extende to the innocencie of children. For if his minde were, that in all pointes infantes were in Adames eſtate, then ſhoulde it be ouer brutiſhe. For who ſeeth not, that babes newe borne, ſuffer of tentimes payne and griefe, which Adam did not before his tranſgreſſion. But to affirme, that Infants are not borne and conceiued in ſinne, is to denie Originall ſinne, which is an olde and a diueliſh errour, and vtterly againſt the Scripture, which ſayth plainely: Beholde, I was borne in wickedneſſe, and in ſinne hath my mother Pſalm. 51.Ps 51conceyued mee.

Crowley.

In theſe two Articles can Cerberus finde nothing to burden vsus withall. For we teache that by their firſt byrth all Infants are enheritours of that poſſeſſion that our common father Adam purchaſed by his firſt tranſgreſſion or ſinne. That is, of bodily trauaile and miſerie in this lyfe, and euerlaſting death after this lyfe. And that euen as the children of bonde ſlaues, can enioy none other thing by birth than that bondage which their parents are in: ſo the children of Adam can by nature enioy none other thing but that which belonged to their firſt father, who by his firſt tranſgreſſion, made bath himſelfe and all his poſteritie, bonde ſlaues to death, hell, the diuell and damnation. Well therefore we ſhall not be Pelagians in this point. But if I woulde deale as ſtraightly with Cerberus, as he doth with Samuell: I coulde charge him with breaking of Priſcians heade, in the ſeconde Article, where he writeth leſeret for leſerit. Which though it be but a ſmall fault, yet is it as great a fault as that which Cerberus maketh ſo much of in Samuels rymes. And the printers were to blame for both, I am ſure. And therfore I woulde not y^• eyther Samuell or Cerberus, ſhould beare any blame with them. Who ſo Iuſteth to conferre the copie of this aunſwere which was firſt caſt about in the ſtreates of Londō, with this y^• is written in this Apologie: ſhall eaſely ſée that I hauehave amended many ſuch faultes, without noting of them to any mans reproche.

Cerberus.

The fourth errour is, that neither by the death & tranſgreſſiō of Adā, all the generation of mā dyeth, nor that by the Reſurrection of Chriſt, all the generation of man doth riſe againe. I doe not vnderſtande that Pelagius did here ſpeake of the laſt Refurrection at the day of iudgement, as though he had, after the maner of the Saduceis, denied the Reſurrection of our ſoules and bodies in the laſt daye, for then were all them diſputation in vaine, of the maner how we ſhoulde be ſaued, whether by the grace of God, or by the deſeruing of man, if ſaluation or Roſurrection had on either parte bene denied altogither. Neither doth the Scripture attribute the laſt p. 7Reſurrection vntounto Chriſt, as though the ſoules and bodies of men, ſhoulde hauehave died lyke beaſtes and not hauehave riſen againe vntounto iudgement, if Chriſt had not come. Yea no doubt, all men ſhoulde hauehave riſen againe, and that to the iudgement of euerlaſting damnation, if Chriſt had not come. But I vnderſtande that Pelagius in this Article, denied the generalitie of Redemption by the death of Chriſt, by which we doe, as it were ariſe from death, bycauſe of the ſtate of lyfe and ſaluation, wherevnto we are bought in Chriſt by Redemption, lyke as we were in the ſtate of death and damnation in Adam by ſinne. Not that any man is purged from the corruption of ſinne, vntounto the innocencie of Adam: but bycauſe the ſinne is couered in Chriſt, and pardoned for his ſake. And further here is to be noted, that the firſt parte of this errour, is manifeſtly, the very ſame, which is in the ſeconde and thirde errour, before reherſed, and by the ſame Scriptures plainly condemned. But to make the latter part of this errour more aparant, it was neceſſarie and thought good of Auguſtine, to rehearſe the firſt againe: that by the compariſon of condemnation in Adam, and Redemptiō in Chriſt, it might the more plainely be perceiued that Chriſt was not inferiour to Adam, nor grace inferiour to ſinne. And that, as all the generation of man is condemned in Adam: euen ſo is all the generation of man, Redemed in Chriſt. And as generall a Sauiour is Chriſt by redemption: as Adam is a condemner by tranſgreſſion. Which compariſon is taken out of S. Paule his Epiſtle to the Romanes, where he ſaith. Likewiſe then as by the ſinne of one, condemnation came vponupon all men: euen ſo, by the iuſtifying of one, commeth the righteouſneſſe that Roma. 5.bringeth lyfe vponupon all men. Yet ſhall not all men be cōdemned by Adam eternally: for there is ordained of God againe, away vntounto lyfe, which way is Chriſt. Neyther ſhall all be eternallye ſaued by Chriſt: for there is of God declared a waye againe vntounto death, which waye is ſinne, and the wilfull contempt of Gods mercy in Chriſt. But this appeareth to be one of Pelagius damnable errours: That Chriſt was not a generall Sauiour, that Chriſt offered not vp the ſacrifice of redemtiō for al the whole world, contrarye to the manifeſt Scripture which ſayeth. He 1. Iohn. 2.1 John 2it is that obtayned grace for our ſinnes, and not for our ſinnes onelyonly, but alſo, for the ſinnes of the whole world. The ſame is alſo manifeſtly declared in theſe Scriptures folowing, and many other. Iohn. 1. a. 6. f. & 12. g. Ro. 5. d. & 14. c. 1. Cor. 8. d. 2. Cor. 5. c. Hebr. 2. c. & 2. d. 2. Pet. 2. a. And here it is worthy to be noted againe, how iuſtly this errour of Pelagius, reboundeth into the boſome of thoſe, which ſo falſely accuſe other to be giltie in the Pelagians errours. Be indifferent, dearely beloued in the Lorde, I beſeche thee, and way the matter as it is. I deſire no more.

Crowley.

When Cerberus hath framed this fourth Article of Pelagius to his purpoſe, and perſuaded himſelfe that it reboundeth into the boſomes of thoſe that accuſe him & his ſort to be giltie of Pelagius errours: he concludeth that he deſireth no more, but that his dearely beloued: whoſe letter he aunſwereth, woulde be indifferent and woulde waighe the matter as it is. Surely, if I maye doe any thing with the ſame partie, my hartie requeſt to him ſhall be, that he wyll graunt Cerberus his requeſt. p. 8And further, I will be an humble ſuiter to all that ſhall reade this Apologie, that they ſetting all affection a ſide, will weighe both his aunſwere, and this Apologie, euen as they are, and none otherwiſe, & then hauehave I ynough alſo. The Article is, that all the generation of man, doth neyther die by the ſinne and tranſgreſſion of Adam, neither riſe againe by the Reſurrection of Chriſt. That is, that neither Adam was by his ſinne, a generall condemner of himſelfe and all his poſteritie: neither Chriſt by his Reſurrection, a generall reſtorer of all mankinde. For ſo doth Cerberus interprete Pelagius meaning. I will not diſpute about Pelagius meaning. For I know it coulde not be good, ſith he denyeth a truth, plainely affirmed by S. Paule and Eſdras both, as Cerberus hath truely affirmed vponupon the ſeconde Article. But that S. Roma. 5. 4. Eſdr. 6.Paule ment in that place, as Cerberus doth vnderſtand him: I doe ſlatly venie. And will by Gods helpe proue, both by the Scriptures & iudgemēt of auncient writers. And that the matter I go about may be the more playne to the reader: I will firſt ſet downe in plaine wordes, what meaning Cerberus gathereth of thoſe wordes of Paule. He gathereth, that Paule ſhoulde minde to teach by thoſe wordes, that Chriſt reſtored as many, as Adam loſte. Which gathering is very falſe, and that may be proued by the verye circumſtaunce of the place it ſelfe.

Firſt, Paules purpoſe is, by comparing Chriſt with Adam, to ſhewe that as Adam was able by diſobedience, to make himſelfe and all his poſteritie bonds ſlaues to Satan: ſo was Chriſt able by obedience, to deliuer the ſame from that bondage, and to make them the free children of God. Now for the maner of ſpeache that he vſeth in comparing theſe two togither, we muſte beware that we vnderſtande it not ſo, that we make Chriſt & Adam lyke in all pointes. For then ſhall we be enforced to graunt many inconueniences, whereof thys is one. That as Adam loſt himſelfe by diſobedience: ſo Chriſt reſtored himſelfe by obedience. Wherof ſhoulde followe that filthy errour of them that affirme that Chriſt dyed for his owne ſinnes as well as for the ſinnes of the people, contrary to the whole courſe of the Scriptures, which teache that he was without ſpotte of ſinne, and therfore was able to ſatiſfie to God y^e Father for ſinne. Another incōuenience is, y^t there ſhoulde be repugnācie betwéene this place of Scripture & other, (wherin both S. Paule & our Sauiour Chriſt, doe teache, that not all mankinde, that is, not eueryevery particular perſon of mankinde, but a certaine elected and choſen number, are by Chriſt reſtored into y^e fauour of God) which thing may not be graū ted. For in the Scripture there is no repugnaunce at all. And the thirde inconuenience ſhoulde be, that only originall ſinne, (that is y^e ſinne that we hauehave of our parents, euen in our conception) is put awaye by the bloud of Chriſt, and not our actuall ſinne. So that we muſt eyther ſatiſfie for that our ſelues, or elſe periſhe, notwithſtanding Chriſtes death and ſufferance. Which is ſuch an inconuenience as cutteth of from Chriſt as many as dye not in Infancie, before they commit any actuall ſinne. Theſe inconueniences conſidered, we muſt ſéeke to finde another meaning in S. Paules wordes, when he compareth Chriſt with Adam, than that which the bare wordes ſeeme to giuegive. His meaning is not to make Chriſt lyke vntounto Adam, but to preferre Chriſt before Adam, & to ſhewe that grace is more abundant in Chriſt, than ſinne was in Adam. Which thing appeareth in Paules very wordes in the ſame chapter, where he ſaith. Sed non ſicut delictum ita & donū. Si enim vnius delicto multi mortui ſunt: multo magis gratia Dei & donum, in gratia vnius Roma. 5.hominis Ieſu Christi, in plures abundauit. That is to ſaye, p. 9But the gifte was not lyke vntounto the ſinne, for if many dyed by y^e ſinne of one: much more hath the mercy & gifte of God, in the grace of one man Ieſus Chriſt, abounded vntounto many. If theſe words of Paule ſhould be vnderſtād of the number that were loſte by Adam, and reſtored by Chriſt: then muſte we graunt, y^e more were reſtored by Chriſt, than loſt by Adam. For he ſaith that the grace or mercy hath abounded vntounto moe. Which wordes, being vnderſtand of y^e number reſtored, muſt be ſpoken in compariſon, of the many that were loſt by Adam: & ſo muſt it follow that moe were reſtored by Chriſt, than were loſt by Adam. Which can not be, vnleſſe we will ſaye that Chriſt reſtored moe than all. For Adam loſte all. The meaning of Paule is therefore, that as y^e ſinne of Adam being but one man, was a ſufficient condemnation to himſelfe and all his poſteritie which are many: euen ſo, yea and much more was the grace or frée mercy, and gift of God, in Chriſt being but one, a ſufficient reſtitution of all the choſen Children of God, although y^e ſame were neuer ſo many. And that this is the meaning of Paule, doth well appeare by his wordes that follow in the ſame chapter, where he ſayth. Et non ſicut per vnum qui peccauit, ita & donum. Nam condemnatio quidem ex vno, in condemnationem: gratia autem ex mult is delictis, in iustificationem. Si enim vnius delicto, mors regnauit per vnum: multo magis, abundantiam gratiae & donationis & iustitiae accipientes, in vita regnabunt, per vnum Ieſum Christum. That is to ſaye. And the gift is not ſo, as is that which entred in by one that ſinned. For the condemnation came by one ſinne, into condemnation: but grace or frée mercye, was of many ſinnes into righteouſeneſſe. For if by the ſinne of one man, death hauehave raigned, by the meanes of one man: much more, ſhall they which hauehave receiued abundance of frée mercye or grace, and of the gifte and righteouſeneſſe: raigne in lyfe, thorow one, which is Ieſus Chriſt. Here doth Paule plainely expreſſe his meaning. Which is, that they which hauehave receiued abundaunce of grace, and of the gyft and righteouſneſſe, are thoſe many, that are reſtored by Chriſt Ieſu, in whome, through the ſame Chriſt, lyſe ſhall raigne. Thoſe are not the whole poſteritie of Adam. For the ſame Paule ſayth in the .xj. chapter of this Epiſtle, Quod quaerebat Iſraell non est conſecutus, electio. autē conſecuta est. Iſraell hath not obtayned y^e thing that he ſought for: but the election hath obtained. Meaning that the carnall Iſraelites obtained not righteouſeneſſe, much leſſe did y^e whole offſpring of Adā obtaine it. But the election, that is the elected and choſen children of God, whether they be of the ſtock of Iſrael or no, hauehave obtayned righteouſeneſſe through Chriſt, which is forgiueneſſe of al their ſinnes by his bloud ſheading, & righteouſneſſe, & euerlaſting lyfe by his reſurrectiō. According to y^e ſaying of Paul, Traditus est propter delicta nostra, & reſurrexit propter iustificationē nostrā. He was deliuered vntounto death Rom. 4.Rom 4for our ſinnes: and he roſe againe for our iuſtification.

But Cerberus and his fellowes, do vrge the vniuerſall ſigne, Omnes. All. Sicut per vnius delictum in omnes homines in condemnationem: ſic & per vnius iustitiam in omnes homines, in iustificationem vitae. That is. Euen as by one mans fault, ſinne entred into all men, to condemnation, ſo by the righteouſeneſſe of one man, is righteouſeneſſe entred into all men, to the iuſtification of lyfe. This vniuerſall ſigne muſte néedes ſtreatche it ſelfe to all Adams poſteritie, and therfore all muſte be made righteouſe by Chriſt. Theſe men will not ſee how ſuche vniuerſall ſignes are vſed in the Scriptures. They can not perceiue how this vniuerſall ſigne ſhoulde in the firſt ſentence ſtreatche it ſelfe to all the generation of the firſte Adam that ſinned, and in the ſeconde ſentence to all the p. 10generation of the ſeconde Adam, which is Chriſt. The generation of y^e firſt are all that hauehave or ſhall be borne of fleſhe and bloud, and the generation of the ſeconde, are al they that be borne of God. If we ſhoulde in all places of Scripture, ſtreatche this vniuerſall ſigne all, ſo farre as Cerberus doth ſtreatche it here: we ſhould make as good a piece of worke as y^e Nonne did, which reade in ſ. Paule Omnia probate, proue all things. And therefore hauing a 1. Theſs. 5.1 Thess 5minde to ſir Iohn, the Chaplen of the houſe, ſhe proued what it was to lye with a man. And being with childe, the matter came to the knowledge of the Abbas: ſhe excuſed hir ſelfe by Saint Paule, who biddeth vsus proue all things. If a théefe that taketh another mans goodes, ſhoulde excuſe himſelfe with Omnia mihi licent, I may doe 1. Corin. 3. 1. Corin. 6.1 Cor 31 Cor 6all things, or Omnia vestra ſunt. All things are yours: It would not be founde that theſe vniuerſall ſignes ſhould either make it léeful for him to take another mans goods, or to hauehave right to that that is not hys by ſome iuſt title. I woulde wiſhe Cerberus and his fellowes therfore, to weigh this matter better before they triumph ouer vsus in ſuch ſort as he doth in this his aunſwere. And I woulde wiſhe him to conſider well whether ſaint Auſten in the Epiſtle where theſe Articles of Pelagius be written, do not write cleane contrary to this iudgement of his. For in the very place that he citeth to make for his purpoſe, S. Auſten ſayth thus. Infantes nuper nati, non ſunt in illo statu in quo Adam fuit ante praeuaricationem, vt ad ipſos pertineat quod breuiter ait Apostolus. Per vnum hominem mors, & 1. Corin. 15.1 Cor 15per vnum hominem reſurrectio mortuorum. Sicut enim in Adam omnes moriuntur: it a & in Christo omnes viuiſicabuntur. Vnde ſit, quod Infantes nō baptizati, non ſolum regnum coelorum, verum etiam vitam aeternam habere non poſsint. That is, Infantes that be lately borne, are not in that ſtate that Adam was before he ſinned, that that thing which the Apoſtle doth in fewe wordes affirme, might partaine vntounto them. By one man came death, and by one man came the reſurrection of the deade. For euen as in Adam all dye: ſo in Chriſt ſhall all be made alyne. Wherby it commeth to paſſe that Inſants which are not baptiſed, are not onelyonly vnable to enioye the Kingdome of Heauen, but alſo lyfe euerlaſting. Theſe wordes me think, are very plaine againſt that which Cerberus would maintaine by Paule and Auſten. For if Infants vnbaptiſed can not hauehave the kingdome of God nor euerlaſting lyfe: how doth this ſaying In christo omnes viuificabuntur: All ſhalbe quickned in Chriſt: pertayne to all the poſteritie of Adam? vnleſſe he will ſay, that Infantes that dye before baptiſme be not of Adams poſteritie? Better matter can I not wiſhe for againſt Cerberus, than that which hangeth to the foundation that he himſelfe buildeth vponupon. It were for my purpoſe to aduaūce the auctoritie of this Epiſtle, bicauſe it helpeth me very much againſt this Hel Dogge Cerberus: but bicauſe I woulde not hauehave the Reader to conceyue ſuch an opinion of S. Auſten, as to thinke that he ſhoulde be of ſuch minde as the Auctour of thys Epiſtle doth ſhewe himſelfe to be in certaine pointes: I will cite the iudgement of Eraſmus concerning thys Epiſtle & all other of this title. That is, Ad Bonifacium. To Boniface. Speaking of y^e Booke of Epiſtles, wher, in this Epiſtle. 106. is written, he ſaith. Nonnullae ſimplicitor confictae, quod genus ſunt illae Bonefacij ad Augustinum, Augustini ad Bonifacium. Some of thoſe Epiſtles (ſaith he) are altogether fayned. As are thoſe of Bonifacius to Auguſtine, and of Auſten to Boniface. Now iudge gentle Reader what this Cerberus meaneth, that leauing the good and ſounde workes of Auſten, where he writeth very well of this matter: ſetteth his foundation vponupon ſuch rotten patches as ſome ſuch as he is, hauehave put forth p. 11in Auſtens name. No maruell though Cerberus be aſhamed to ſet his name to his booke. This might ſuffiſe for our defence againſt Cerberus his aſſaulte in thys point. But I will adde one Scripture or two, and ſo the iudgement of ſome learned writers, that he take not occaſion of a new calumniatiō, becauſe I promiſed more than I hauehave yet performed. Saint Paule writing to Timothe in his ſeconde Epiſtle and ſeconde chapter, ſayth 2. Timo. 2.thus. Sed firmum fundamentum Dei ſtat, habens ſignaculu hoc. Cognouit Dominus qui ſunt ſui. The foundation of God, ſtandeth firme and ſure, hauing this ſure ſeale. The Lorde knoweth who be his. By which wordes it is manifeſt, that S. Paule vnderſtoode not that all mankinde were elected in Chriſt, and ſo reſtored by Chriſt: but a certaine number, which though they be vnknowne vntounto men, yet doth the Lorde (whoſe they be) knowe them well, and will not ſuffer them, no nor any of them, to periſhe. Wherfore he exhorteth all ſuch as call vponupon the name of the Lorde (that is all Chriſtians) to depart from iniquitie. For in a great houſe (ſaith he) there be, not only veſſelles of Golde and Siluer, but alſo of Timber and Earth: ſome to ſerue for honorable vſes, and ſome for vile vſes. I knowe how ſome doe wreſt theſe latter wordes of S. Paule, to proue that it is in mans power to depart from iniquitie, bicauſe Saint Paule doth will Chriſtians ſo to doe. And eſpecially thoſe wordes which followe, which are theſe. Si quis ergo, emund. iuerit ſe ab istis, erit vas in honorem ſanctificatum, & vtile domino, ad omne opus bonum paratum. If any man therfore, ſhall clenſe himſelfe from theſe men: he ſhall be a veſſell ſanctified vntounto honour, and profitable for the Lord, being prepared and made readie for eueryevery good worke. Theſe wordes do manifeſtly declare, ſay they, that it is in mannes power to clenſe himſelfe, and to make himſelfe a veſſel méete for the Lordes vſe and ſeruice. Theſe men will not vnderſtande that commaundements, admonitions, exhortations, and councelles be to any purpoſe: except thoſe to whome they be giuen, be able to do the things, that they be commaunded, admoniſhed, exhorted, or councelled to doe. And ſo ſhall the commaundements of God be to no purpoſe. For who hath bene, is, or ſhall be able, to doe that God commaundeth, when he ſayth. Thou ſhalte louelove the Lorde thy God, with all thine heart, with al thy ſoule, and with all thy minde. And thy neighbour as thy ſelfe? Doth not S. Paule ſay that we are not able of our 2. Corin. 3.2 Cor 3ſelues, ſo much as to think a good thought. And is not this according to y^t which Chriſt himſelfe teacheth when Iohn. 15.John 15he ſaith to his Diſciples: without me ye can do nothing? But theſe men will not vnderſtande that the vſe of theſe things is, to cauſe the choſen children of God, to acknowledge their owne inhabilitie, and humblye to begge at Gods hande his helpe that therby they may doe y^t which is commaunded or taught: and that the reprobate… may be without excuſe, yea or pretence of excuſe. Saint Auſten, whome Cerberus woulde faine hauehave to take hys parte, doth vnderſtande this place of Paule, cleane contrary to Cerberus his purpoſe: As appereth in moe places then one of his beſt writings. Namely in the. viz. chapter of the .xx. booke De Ciuitate Dei, that is of the Citie of God, (which is, the Church of Chriſt) where ſpeaking of that Church called from among all the nations of the worlde: he ſaith thus. Has enim elegit Deus ante mundi constitutionem eruere depotestate tenebrarum, & transferre in regnū ſilij claritatis ſuae, ſicut Apostolus ait. Nam ſeducere illum gentes De Ciuitate Dei. lib. 20. Cap. 7.etiam nunc, & ſecum trabere in aeternam po…nam, ſed non praedestinatas in aeternam vitam, quis ſidelis ignorat? Nec moueat, quod ſoepe Diabolus ſeducit etiā illos, quiiā regenerati in Christo, vias ingrediuntur Dei. Nouit enim Dominus qui ſunt eius, ex hijs p. 12in aeternam damnationem, neminem ille ſeducit. Sic enim nouit eos Dominus, vt Deus, quem nihil latet, etiam futurorum, non vt homo, qui hommem ad praeſens videt, ſic tamen videt, cuius cor non videt, qualis autem postea ſit futurus, nec ſeipſum videt. Ad hoc ergo ligatus est Diabolus, & incluſus in abyſso, vt iam non ſeducat gentes, ex quibus constat Eccleſia, quas antea ſeductas tenebat antequam eſsit Eccleſia. Nec enim dictum est, vt non ſeduceret aliquem: ſed vt non ſeduceret, inquit, iam gentes, in quibus Eccleſiam proculdubio voluit intelligi. That is to ſay. God did before the beginning of the Worlde, chooſe theſe nations, that he might deliuer them out of y^e power of darkneſſe, and tranſlate them into the kingdome of the ſonne of his owne brightneſſe, as the Apoſtle ſayth. For what faythfull man knoweth not, that the Deuill doth euen now, ſeduce nations, and draw them with himſelfe into euerlaſting paine: but not thoſe nations which are predeſtinated into euerlaſting lyfe? Neither let it trouble anye man, that the Deuill doth oftentimes ſeduce euen thoſe, that being alredy regenerated in Chriſt, do walke in the wayes of God. For the Lorde knoweth who be hys: of them doth the Deuill ſeduce none, to euerlaſting damnation. For the Lorde doth knowe them, as God knoweth, from whom nothing is hidde, no not of the things to come. Not as a man knoweth, who doth for the preſent time ſee a man, but yet ſo, as whoſe heart he ſéeth not, yea, he ſéeth not himſelfe ſo, that he can tell what maner a man he himſelfe ſhalbe hereafter. To this purpoſe therfore, is the Deuill bounde, and ſhut vp in darkneſſe: that he doe not now ſeduce the nations of whome the Churche doth conſiſt. Which nations he did before holde ſtill in errour, before the Church was. For it is not ſayde, that he ſhoulde not ſeduce any man: but that he ſhould not now ſeduce (ſayth he) y^e nations, in which nations, no doubt he woulde hauehave the Church to be vnderſtande.

This Booke was Auſtens owne without all doubt, and therefore, we maye be bolde to affirmo that this is Auſtens minde, not only vponupon this place of Scripture, but alſo vponupon this matter, that is, that not all mankind, but a certaine choſen ſort, are reſtored againe by Chriſt. And that none of thoſe that are ſo reſtored, can periſhe, although God doe ſometime ſuffer them to fall.

Againe, the ſame Auſten writing againſt the Donatiſts, Auguſt. li. 5. de. bapt. capit. 27.in his fift booke De Baptiſmo, that is of Baptiſme, ſaith thus, in the .xxvij. chapter of the ſame Booke. Numerus ergo ille iustorum, qui ſecundum propoſitum vocati ſunt, de quibus dictum est, Nouit dominus qui ſunt eius: ipſe est ortus concluſus, fons ſignatus, puteus aquae viuae, paradiſus cum fructu pomorum. Ex hoc numero, quidam ſpiritualiter viuunt, & ſupereminentem viam charitatis ingrediunter. Et quum praeoccupatum hominem in aliquo delicto, instruunt in ſpiritis lenitatis: intendunt ne & ipſi tententur. Et cum fortè & ipſi praeoccupantur reprimitur in eis aliquantulum, nō autem extinguitur, charitatis affectus: rurſuſ que reſurgens & inardeſeens, pristino curſuirestituitur. Norunt enim dicere. Dormitauit anima mea praetaedio, confirma me in verbis tuis. That is. That number therfore, of the righteous, which are called according to Gods purpoſe, concerning which it is ſayde, that the Lord knoweth who they be that be his: is the ſame that is the fenſed garden, the ſealed fountaine, the pyt of ſpringing water, and the paradiſefull of the fruite of Apples. Of this number there be ſome that lyue ſpiritually, & walke in the excellent waye of charitie. And when they doe in the ſpirite of leuitie, inſtruct a man that is ouertaken w^t any fault: they doe take good héede leaſt they themſelues be tempted alſo. And when it happeneth y^e any of them be ouertaken: the affection of louelove is ſomething repreſſed in them, but it is not vtterly quenched. And when p. 13it riſeth againe, and waxeth feruent: it is reſtored againe to his olde courſe or raſe. For theſe men can ſaye. My ſoule did …omber for very wearineſſe, do thou make mee ſtrong in thy wordes.

And againe in the ſame chapter, Saint Auſten ſaith thus. Sunt etiam quidam ex eo numero, qui adhuc nequiter viuant, aut etiam in haereſibus, vel in gentilium ſuperstitionibus iaceant: & tamen etiam illic nouit dominus qui ſunt eius. Nam que in illi ineffabili praeſcientia Dei: multi qui foris videntur, intus ſunt, & multi qui intus videntur, fores ſunt. Ex illis ergo omnibus, qui, vt ita dicam, intrinſecus & in occulto intus ſunt: conſtat ille hortus cōcluſus, fons ſignatus, puteus aquae viuae, paradiſus cum fructu pomorum. That is. There be alſo ſome of that number, which doe yet liue wickedly, either doe lye in Hereſies or in y^e ſuperſtitiōs of the Heathen: and yet the Lorde doth euen there knowe, who be his. For in that vnſpeakeable foreknowledge of God: many that ſéeme to be without, are within, & many that ſeme to be within, are without. That incloſed garden therefore, that ſealed fountaine, that pyt of ſpringing water, and that paradiſe of the fruite of Apples: doth conſiſt of all thoſe, that be inwardely & ſecretely within, if I may ſo ſpeake.

And againe the ſame Auſten ſaith in the .xlv. treatiſe vponupon Iohn. Et oues vocem eius audiunt, & proprias oues vocat August. Tract. 45. in Iohn.nominatim. Habet enim nomina eorum ſcripta in libro vitae. Proprias oues vocat nominatim: hinc dicit Apostolus. Nouit Dominus qui ſunt eius. That is. And his ſhéepe heare his voice, and he calleth his owne ſhéepe by name. For he hath their names written in the Booke of Lyfe. He calleth his owne ſheepe by name. Hereof commeth it that the Apoſtle ſayth. The Lorde knoweeh who they be that he hys.

What ſhoulde I cite any moe places of this Auctour for this purpoſe? If theſe will not ſatiſfie Cerberus: let him barke ſtill tyll his throte be horſe. I knowe theſe may ſatiſfie all that be not wilfully blinde. For in three ſeuerall places, S. Auſten hath cited theſe wordes of S. Paule. (The Lorde knoweth who be his) euen in the ſame ſence that I hauehave done.

One other Scripture I will cite alſo, which is written in the .xvij. of S. Iohns Goſpell. The wordes were ſpoken by our Sauiour Chriſt himſelfe, in that Prayer that he made to his Father the night before he ſuffered, and they are theſe Non pro mundorogo, ſed probus quos ded…sti mihi, quia tui ſunt. I doe not praye for the worlde (ſayth Chriſt, but for thoſe that thou haſt giuen vntounto mée, bicauſe they be thine. And that Cerberus may know what is ment here by the worde Worlde: he ſhall ſée what S. Auſten writeth in his. 107. treatiſe vponupon Iohn, concerning August. tractat. 107. ſuper Ioh.this text. Mundum vidt modo intelligi, qui viuunt ſecundum concupiſcontiam mundi, & non ſunt in ea ſorte gratiae, vt ab illo eligantur ex mundo: non vti que pro mundo, ſed pro hijs quos ci pater dedit, rogare ſe dicit. Per hoc enim quod cos illi pater iam dedit, factum est, vt non pertineant ad cum mundum, pro quo nore orat. Deind…, ſubiungit. Quia tui ſunt. That is. He would now hauehave vsus vnderſtande, that thoſe men be the worlde which doe liue according to concupiſcence or luſte of the worlde, and are not in that ſtate of grace that they might be by him choſen out of the worlde: He doth not therfore ſay that he doth pray for the world, but for them that his father gaue vntounto him. For by that, that his father hath already giuen them vntounto him, it commeth to paſſe, that they pertaine not vntounto that worlde, that he prayeth not for. And after this he addeth. Bicauſe they be thine. If Cerberus were not to obſtinately blinde, he coulde not but ſee and confeſſe, that S. Auſten is full againſt him. For what other cauſe doth ſ. Auſten alleadge, why thoſe that Chriſt prayde for, were not of the worlde, but onelyonly, p. 14that the Father had giuen them vntounto him? And what cauſe doth he alleadge why Chriſt might not chooſe them out of the worlde that he prayed not for: but onelyonly that they were not in that ſtate of grace or mercye, that they might be choſen out of the worlde? And the text it ſelfe, might perſuade any man but Cerberus and his felowes, that there is a number that be not reſtored by Chriſt. For woulde Chriſt denie to praye for any of them y^• are reſtored by him? I trowe not.

But to bring Cerberus from Hell gate, if it will be: I will cyte yet one place of S. Auſten, wherein he ſpeaketh as plainely as any man can deuiſe to ſpeake, concerning this matter. In his firſt booke that he writeth of the deſeruings, and forgiueneſſe of ſinnes, and of y^• baptiſme of Infants, we reade thus in the .xv. chapter.Auguſt, de peccatorum meritis & remiſsione

Ob hoc etiam dictum est, omnes, & omnes: ne que enim qui generantur per Adā, ijdem ipſi omnes, per Christū regenerantur, ſed hoc recte dictum est, quia ſicut nullius carnalis generatio, niſi p…r Adam: ſic ſpiritales nullius, niſi per Christum. Nam ſi aliqui poſsent carne generari non per. Adam, & aliqui regenerari ſ…tu, non per Christum; non liquide omnes, ſiue hic, ſ… ibi dicer tur. Eoſdem autem omnes, posteannultos dicit. Poſſunt quipp… in aliquare, omnes eſse qui p…ci ſunt. Sed multo… …bet generatio carnalis, multos & ſpiritalis, … multos haec ſpiritalis, quam illa carnalis. Verunt …, quem …dum illa omnes habet …s: ſic ista omnes iusto… homines. Quia ſicut nemopraeter illā homo, ſic nemopraeter iſtā iustus homo, & in vtrá… multi.

After S. Auſten had ſayde, that it is not the only imitation of Chriſt, that can make a man righteous, but the frée mercy which doth regenerate by the ſpirite, ſo is it not the imitation of Adam only that maketh vsus ſinners, but the puniſhement which engendreth by the fleſhe: he addeth the wordes aboue in Latine, which are in Engliſhe thus. For this cauſe alſo, is it ſaid, all, and all: for not the ſame all y^• are begotten by Adam, are by Chriſt regenerated. But this is well ſayde, that euen as the carnall generation of no man, is otherwiſe than by Adā: ſo is the ſpirituall generation of no man otherwiſe than by Chriſt. For if there might be ſome men begotten in the fleſhe, and not by Adam, and ſome men regenerated in the ſpirite, & not by Chriſt: we might not ſay plainely all, either in the one place or in the other. And afterwarde, he doth ſaye, that the ſame all, are many: for … ſome certaine thing, thoſe which are but fewe, may be all. But the carnall generation hath many, and the ſpirituall hath many alſo: although this ſpiritual hauehave not ſo many, as hath that carnall. But yet for all that, euen as that hath all men: ſo hath this all iuſte men. For as without that, no man is a man: euen ſo without this no man is a …ſt man, and in eche of theſe are many.

Now let Cerberus and his fellowes, bark at Auſten. For he hath made the ſame interpretation of S. Paules wordes, that I hauehave made before. Whereby it is manifeſt, that that Epiſtle that Cerberus buildeth vponupon, is not Auſtens owne, but fained by ſome ſuch as Cerberus is, and put forth in Auſtens name.

But bycauſe I promiſed before to proue mine affirmation as well by the iudgement of Auncient writers, as by Scripture: I will adde the iudgement of one or two moe, whoſe autoritie and antiquitie is not to be diſpiſed. Of the which Ambroſe ſhall be one. Writing vponupon the Epiſtle to the Romans, he ſayth. Sicut per vnius delictum in omnes homines in condemnationem: ſic & per vnius iuſtitiam Roma. 5.in omnes homines, in iustificationem vitae. Hoc est, ſicut per vnius delictum, omnes condemnationem meruerunt, ſimiliter peccantes: ita & in iustitia vnius, omnes iustificabuntur credentes. Si qui autem condemnationem hanc, generalem eſse putant: ſimili modo & iustificationem generalem accipient. Sed non est p. 15verum, quia non omnes credunt. Sicut enim per inobedientiam vnius hominis, peccatores constituti ſunt plurimi: ita et per vnius obedientiam iusti constituentur multi. Quos ſupra omnes dixit: hic plures & multos ſignificat. Plures enim delictum Adae ſecuti ſunt praeuaricando, non omnes, & multi iusti constituentur, non omnes. Non ergo in eos regnauit mors, qui non peccauerunt in ſimilitudine preuaricationis Adae. That is to ſay. Euen as by one mans ſinne, giltineſſe came vponupon all men to condemnation: ſo did iuſtification of lyfe come vponupon all mē through the righteouſeneſſe of one man. That is, euen as by the ſinne of one man, all men that doe ſinne as he dyd, hauehave deſerued condemnation: euen ſo all that do beleue, ſhall be iuſtified in the righteouſeneſſe of one man. And if any doe think that this condemnation is general: let them in lyke maner take the iuſtification to be generall. But that is not true, bycauſe all men doe not beleue. For euen as by the diſobedience of one man, many were made ſinners: ſo by the obedience of one man, many ſhall be made righteous. The Apoſtle doth here call thoſe ſame, many, that he did before call, all. For many hauehave in ſinning folowed the ſinne of Adam, but not all: and many ſhall be made righteous, but not all. Death therefore hath not raigned ouer them, which hauehave not ſinned in lyke ſort as Adam did. Theſe be the wordes of Ambroſe. Which though at the firſt ſight, they ſéeme to incline to the errour of Pelagius: yet when they be well weighed, they giuegive a good and ſounde meaning. That is, that ſinne neuer raigned in any of Gods elect. For although the elect of God, in as much as they be the childrē of Adam, be partakers of Adams ſinne, and in Adam condemned: yet are they by Chriſte deliuered from that condemnation, ſo that ſinne hath in them no dominion at all: Which thing appeareth in them by the fayth in Chriſt, which when they come to knowledge, they doe both by wordes and workes declare. That this is the meaning of Ambros, doth very plainely appeare, by that he ſayth, that all the beleuers ſhall be iuſtified. For what nedeth iuſtification, where no condemnatiō was? Thus much I thought good to write concerning y^• ſimple meaning, of this auncient Father, leaſt any mā of ſimplicity miſtaking his meaning, might think y^t he ſhould denie y^e Elect to be conceyued and borne in originall ſinne, from which neuer any that was borne (Chriſt only excepted) coulde be frée. But this is his meaning, that in the Elect and choſen Children of God, this ſinne hath no dominion, as it doth appeare by their obedience that they ſhewe in beleuing the Goſpell: but in the Reprobates, it beareth rule ſtill: For Chriſt hath not killed it in them.

And to make an ende of this matter: Saint Paule ſayth thus in his eyght chapter to the Romans. Who ſhall laye any thing to the charge of Gods Elect? It is God that doth iuſtifie, who is it that ſhall condemne? If all mankinde, then, be elected in Chriſt (as Cerberus ſayth) then ſhall no ſinne be layde to any mans charge. For who dare accuſe Gods choſen children? And ſo ſhall Cerberus doctrine be the deſtruction of all vertue, as he hath afore affirmed of the doctrine we teache of Predeſtination.

As for that which Cerberus citeth out of the ſeconde chapter of S. Iohns firſt Epiſtle, & the other places that he ſendeth the Reader vntounto: I doe nowe paſſe ouer, as ſufficiently aunſwered, by that I hauehave written concerning S. Paules meaning in the fift to the Romans.

Cerberus.

The fift of Pelagius errours was, that riche men being baptized, except they did vtterly renounce and forſake their riches, though they ſeeme to doe ſome p. 16good, yet is it not accepted, neither can they hauehave the Kingdome of God. A filthy, and an abhominable errour, directly repugnant, both to the ſtate of the common wealth, and alſo to the worde of God, which ſayth. Charge them that be riche in this 1. Timoth. 6.1 Tim 6world, that they be not exceding wyſe &c. And that they doe good and be riche in good workes. &c.

The ſixt errour is, that the grace of God and the helpe of God, is not giuē to eueryevery one of our works, but that it is in free choyſe, in the lawe, and in doctrine This errour is exceding wicked and execrable, that mā by the law, by doctrine, and by free choiſe, is able to doe any maner of good worke, whatſoeuer it be, without the grace and helpe of God. For as S. Paule ſayeth; we are not ſufficient of our ſelues, to 2. Corinth. 3.2 Cor 3think any thing, as of our ſelues: but our ableneſſe cōmeth of God. And againe. It is God that worketh Phillip. 2.in vsus, both the will and the dede, euen of good will.

The ſeuenth errour is, that the grace of God is giuen according to our deſeruing. Vile and abhominable is this errour alſo, and contrary to the manifeſt minde and words of the Apoſtle, which ſayth. If it be of workes, then is it no more grace, for then Roma. 11.were deſeruing, no more deſeruing.

The eyght errour is, that none can be called the children of God, except they be all together made without ſinne. This errour is lyke wicked with the reſt, directly repugnant to the open Scripture, where it is written. If we ſay we hauehave no ſinne, we deceiue our ſelues, and the truth is not in vsus. For as S. Iames 1. Iohn. 1. Iacob. 3.1 John 1ſaith of himſelfe and of all other. In many things we ſinne all.

Crowley.

In theſe foure errours, Cerberus can finde nothing to charge vsus with all: and therfore he goeth about to get himſelfe credite among the ſimple Chriſtians, by calling theſe errours, filthy, and abhominable, exceding wicked and execrable, vile and abhominable, and lyke wycked with the reſte. But if a man might come to reaſon with Cerberus: I thinke it woulde fall out in the ende, that he is not ſo cleare of the ſixt errour as he would ſéeme to be, when he calleth it exceeding wicked and execrable. For if he were aſked: why feared he to tranſlate Saint Paules words, according to his meaning, when he ſaide to the Philippians. Deus est qui operatur in vobis & velle & perſwere, pro bona voluntate. That is. It is God, that worketh Phillip. 2.in you, both the will and the performance therof, according to his good will or pleaſure. Cerberus can not away with Gods good will. And therefore he tranſlateth S. Paules wordes, euen of good will. He feareth, by like, that ſome man woulde conclude, y^t it is Gods good will, that by ſuch malicious doings, as his is, in ſtrowing of his ſtaunderous writings: ſome of them that be ſlaundered therby, ſhoulde take occaſion to open hys ſubtiltie, both in the deteſting of theſe errours, and alſo in the cyting of Scriptures to the contrary of that which is affyrmed in them. Which is nothing elſe, but to blinde the eyes of the ſimple. But ſuch as hauehave had to doe with ſuch as he is, do knowe, that as he ſaith here, that man is not ſufficient of himſelfe to thinke any thing, ſo he thinketh, and wyl ſay if he be vrged; that man hath power of himſelfe to withſtande the good motions of Gods holy ſpirit, ſo that God can not drawe ſuch as he will, but only ſuch as he findeth willing to be drawne. And to auoide the errour of giuing of grace according to merites or deſeruing, he ſayth that it is giuen to all mankinde indifferently. Let all men therſore, beware of his ſubtiltie: for p. 17he mindeth to diſceiue.

Cerberus.

The ninth errour is, that there is no free choyſe, if a man hauehave neede of Gods helpe, ſeing it is in a mans owne will to doe a thing, or not to doe it. This was alſo the wicked opinion of Pelagius: that if it be graunted, that a mā hath neede of Gods helpe: then muſte it needes followe (ſaith Pelagius) that he hath no choiſe in doing of things, but whatſouer a man doth, that muſt he nedes, and cannot chooſe but do. This is the Deuils only way, aboue all other to leade men to diſtruction, not to ſuffer them to walke in the playne path of the Lorde, but to turne them to ſome extremitie, either on the left hande, or elſe on the right, either into the blinde path of crooked ſuperſtition, or into the wyde way of leude libertie, either to ſeeke iuſtification by deſeruing of workes, or by an only fayth, not mightie in louelove by operation. Such lyke extremitie doth the Deuill vſe in this point of Doctrine, either driuing men into the doubting dreames of deſtenie, or into the abſolute freewill of Papiſtrie. Either affyrming all things ſo to be ordeyned of God, that whatſoeuer a mā doth, be it good or euill: he muſte needes, and can not chooſe, but of meere neceſſitie, by the ordinaunce of God, commit the ſame. Or elſe affirming, that man by freewill, or naturall ſtrength, can do the wil of God, and walke in his lawe without the continuall helpe and grace of God. Which two extremities, Auſten doth very plainly condemne, in theſe words folowing.

Liberum ſic conſitcmur arbitrium, vt dicamus nos ſemper Dei indigere auxilio, & tam illos errare qui cum Manichaeo dicunt hominem peccatum vitare non poſse, quam illos qui cum Io…iano aſserunt, hominem non poſse peccare. Augustinus de verbis Apostoli, ſcrmone. 192.

We doe (ſayth he) ſo confeſſe free choiſe, that we ſaye a man hath alwaye neede of the helpe of God. And that as well they erre, which ſaye with Manicheus, that a man can not eſchewe ſinne, as alſo they which ſaye with Iouinian, that a man can not commit ſinne. Thus ſayth Auguſtine

To conclude therefore, this is numbred among the wicked errours of Pelagius, that if a man hauehave free choiſe, then hath he no neede of the grace or helpe of God, contrarye to the manifeſt and open Scripture, which ſayth by the mouth of S. Paule. I can doe all things, through the helpe of Chriſt, which Phillip. 4. 4. Eſdr. 9.ſtrengthneth mee. And Eſdras ſaith They that hauehave abhorred my lawe, whilſt they had yet freedome and open roume of amendement, and conuerſion, and vnderſtoode not but diſpiſed it: the ſame muſt knowe it after death, in paine.

And here, yet once againe, I deſire thee to marke who they are, which with Pelagius fall into this extremitie to affirme, that if a man hauehave choiſe, then hath he no nede of Gods helpe: or if he hauehave nede of Gods helpe, then hath he no choiſe at all. And who they are, which on the other ſide, with Auſtē againſt Pelagius, do affirme and cōfeſſe: that man ſo hath fredom or choiſe, that neuertheleſſe, he hath cōtinually, nede of the helpe & grace of God Who they are, I ſay, which in this point alſo, ought worthily to be called Pelagians, let all men iudge. The caſe is ſo clere, that no lack of knowledge, but onelyonly wilfull blindeneſſe, p. 18may helpe to cloke the matter. I will therfore paſſe forwarde.

Crowley.

Nowe Cerberus thinketh he hath wonne the fielde. This caſe is ſo plaine (ſayth he) that no lacke of knowledge may helpe to cloke it, but wilfull blindeneſſe. And what is the caſe. Forſoth that he and hys fellowes be cleared of Pelagian hereſie: and I and my fellowes proued to be of one minde with Pelagius, who ſayde that if a man hauehave choyſe, he needeth not Gods helpe: or if he néede it, he hath no choiſe at all. And where hath Cerberus founde that Pelagius ſayde ſo? Not in the ninth Article, written in the 106. Epiſtle (for there he ſayth but thus: If our will or choiſe, hauehave néede of the help of God it is not free: for by frée choyſe, eueryevery man hath in hys owne will, either to doe any thing, or to leaue it vndone) but he findeth it in the. 191. Sermon De tempore, that is, of the time. Not as the wordes or opinion of Pelagius, but as the wordes of Manichaeus. Here is pretie packing. To make blinde men beleue, that there is no difference betwixte Pelagius opinion in his ninth Article, and vsus that now write and preache of the eternall predeſtinatiō of God: Cerberus bringeth out one of the opinions of Manichaeus, and ſaith, that foraſmuch as we agrée with him in that point, and he and his fellowes doe not, therfore, we be Pelagians, and he and his companie are enimies to Pelagius and vsus to. But as Cerberus hath requeſted his friende, whome he aunſwereth: euen ſo muſt I deſire thée (gentle Reader) yet once againe to marke how Cerberus handleth his matter, that he may ſéeme to purge himſelfe and to charge mée and other with Pelagian hereſie.

I will not deale with Cerberus, as he hath done with Samuel: for if I would, I might ſay that he had ſhamefully belyed S. Auſten, when he citeth his wordes out of his. 192. Sermon De verbis. Apostoli, y^• is, vponupon the words of the Apoſtle, whereas ſaint Auſten writeth but. 35. ſermons of that …e. Neyther are the workes that he citeth found in the. 19…. ſermon De tempore, that is, of the time: but in the. 19…. But as I hauehave promyſed before, I will aſcribe all ſuch things to the negligence of the Printer, although therbe iuſt cauſe to aſcribe this in Cerberus him ſelfe. For it appeareth by the copie that came to my handes, that he had read it ouer after it was imprinted, and before it was ſtrowed in …e ſtroates: for he hath emended ſome faultes wyth his pen, but this fault remaineth vntouched. Wherefore it ſéemeth that he toke it for no fault at al. Wherof I gather that he neuer read the place in S. Auſten him ſelfe, but had it in ſome of the patrons of Pelagius errour, and had no leyſure to ſéeke it in S. Auſtens workes, and therefore miſtoke both the title and number. Which if Cerberus might fynde in …e, ſhould be a matter of ſome thing.

Well, to the purpoſe. Cerberus hath belyed both Pelagius and vsus. For he ſaith that we affirme, that if man hauehave choyſe, then hath he no neede of Gods helpe, or if he hauehave néede of Gods helpe, then hath he no choyſe at all. Let vsus ſée the words that are written in the Epiſtle. 106. euen as ſaint Auſten (if that Epiſtle be his) wrate them in Latin. Et non eſse. li… arbitrium▪ ſi Dei indiget auxilio, …uo… in propria voluntate habet vnuſquiſque, facere aliquid, vel non …e. Nowe let vsus ſée howe: Cerberus him ſelfe doth engliſh this Latin. The ninth errour (ſayth he) is, that there is no frée choyſe, if a man hauehave néede of Gods help, ſéeing it is in a mans owne wil to do a thing, or not to do it. Now how agréeth this with y^• which he chargeth p. 19Pelagius withall? Hath Pelagius ſayde that man hath no choyſe at all? Or can man hauehave no choyſe at all, vnleſſe the ſame be frée to do what it luſteth? I thinke all men do ſée that he chargeth Pelagius wyth more than euer he ſpake or wrote in this poynt. And as touching the former part of his Article, which being truly tranſlated, are thus much. And y^• choyſe is not frée, if it hauehave néede of Gods helpe. Who is able to ſpeake againſt this? Underſtāding Liberum, or Frée, to ſignifie that which is not vnderunder the power of any other. And I trowe ſaint Auſten wyll ſay no leſſe in the. 13. ſermon that he wrate De verbis Apostoli, of the wordes of the Apoſtle. Thus ſayth ſaint Auſten. Cum dico tibi, ſine adiutorio Dei nihil agis, nihil boni dico. Nam ad mala agendum, habes ſine adiutorio Dei, liberam voluntatem, quanquam non est illa libera: A quo enim quis deuictus est, huic & ſeruus addictus est. Et omnis qui facit peccatum, ſeruus est peccati. Et ſi vos filius liberauerit, tunc veri liberi eritis. That is to ſay. When I ſay vntounto thée, that thou doſt nothing without the help of God: I meane, no good thing. For thou haſt a frée will to doe euill without the helpe of God, although the ſame be not frée. For looke of whom a man is ouercome, to y^• ſame is he made a ſlaue, and eueryevery one that doth commit ſinne, is become the ſeruant of ſinne. And if the ſonne ſhall make you frée, then ſhall ye be frée in deede.

Nowe if Cerberus will conclude that Pelagius denieth that man hath any choyſe, bicauſe he ſayth, it is not frée, if it hauehave néede of Gods helpe: then let him ſo conclude vponupon ſaint Auſtens wordes in this place. For he ſayth that mans wil is not frée, no not in doing euil. For it is ſubiect vntounto ſinne, and can not but obey that tyrant. And ſhall we thinke then that ſaint Auſten woulde ſaye that it is frée in doing good? I thinke not. For he hath ſayd that in that which is good, we can do nothing without Gods helpe.

But leaſt Cerberus ſhoulde take a newe occaſion to calūniate, bicauſe ſaint Auſten doth often tymes graunt that he denieth not the fréedome of mans will, and ſo ſet Auſten agaynſt Auſten: I will in fewe wordes ſhewe howe both ſaint: Auſten and we, do vnderſtande mans will, both to be frée, and not frée.

As mans will is not regenerated, ſo is it frée from y^• ſpirit, and bonde to that corruption that entred into all mankinde by the ſynne of the firſt man, which corruption ſaint Paule calleth the lawe of the members, the wiſedome of the fleſh, the olde man and the fleſh, ſo that it cannot once liſte vp it ſelfe to any thing that is not agréeyng to that corruption.

Contrariwyſe, man that is regenerate, ſo farre as he is regenerate, hath his will, fréed, and ſet at libertie, frō that corruption, ſo that it cannot leade him further than the ſpirite of God will ſuffer him to goe; for he is nowe freed from corruption or ſinne, and made the …ndman of of y^• ſpirite, ſo that he hath now in that regenerated parte, no delite in anie other thing than the lawe of God. Yea he cannot hauehave anie delite in ſinne. But as ſainte Paule ſayth. As touching my inwarde man, I hauehave a delyte in Rom. 7. Rom. 8.Rom 7Rom 8the lawe of God. And agayne. Such as are ledde by the ſpirite of God, are the children of God. They are therefore called ſpirituall, and newe creatures.

Agayne, as man is a reſonable creature, ſo is his will called, Arbitrium, that is, Choyſo, and bycauſe the ſame cannot be enforced by any humane or mans power, it is called Liberum, that is, Frée. And ſo is it Liberum Arbitrium, Frée Choiſe. For though man hauehave power ouer mā to reſtaine y^• actiōs of his will, yet hath he not power to reſtayne the will it ſelfe. As for example. Simion, being impriſoned in Egypte, had a will to be with his p. 20Geneſ. 42.Gen 42Father and brethren in the land of Canaan, not withſtanding that his body was kept in priſon and reſtrained of libertie to execute his will. For Ioſeph had no power vponupon the wil to turne it, or reſtraine it. But Simion had, yea, he coulde not but hauehave his will at libertie, notwithſtanding any thing that Ioſeph eyther dyd or coulde deuiſe to doe. For to turne or ſtaye the will of man, is the worke of God only. And therfore S. Paule ſayth. I hauehave planted, & Apollo hath watred, but God gaue y^• increaſe. 1. Corinth. 3.1 Cor 3And S. Auſten ſayth. Qui plantat, & qui rigat, for inſeeus operatur: qui vero dat incrementū, intrinſecus opitulatur. He that De verbis Apoſt. Ser. 4.plāteth, and he that watereth, do worke outwardly: but he that giueth increaſe, doth help or ſuccour withinforth. And this is not done by any bodyly force, but by that inward drawing that Chriſt ſpeaketh of whē he ſayth. No man commeth vntounto me, excepte my Father drawe him. Iohn. 6.John 6This drawing is not a forcible drawing: but a working of the power of God, whereby the will that ſtroue agaynſt, is made ready to follow the drawer. An example wherof we hauehave in Paule. Who willing to goe to Act. 9.Acts 9Damaſco to perſecute Chriſtians, is vpō a ſodaine made willing to preach Chriſt. This was not wrought by the ſtriking him downe to the grounde (for then ſhoulde the lyke hauehave bene wrought in the Iewes that came to take Chriſt, for when he ſayde, I am, they al fel to the ground) Iohn. 18.John 18but it was wrought within by the power of the ſpirite. Saint Auguſtine therefore, ſayth very well. Qui fecit te De verbis Apoſt. Ser. 15.ſine te, non te iustificat ſine te: Ergo fecit neſcientem, iuſtificat volentem. He that made thee without thee, doth not iuſtifie thée without thée, therefore he made thée, when thou kneweſt not: but he doth iuſtifie thée being willing. To this doe the wordes of Sainct Paule agrée when he ſayeth. Deus eſt qui operatur in vobis & velle, & operari. Phil. 2:Phil 2It is God that worketh in you both the will and the worke that is according to the will. But firſt the will. So that before we follow the drawer, we are by the ſame drawer made willing to follow. Thus doth S. Auſten, and ſo doe we (that Cerberus barketh ſo at) vnderſtand the will of man to be frée.

To conclude this matter and to ſee what mans freewil is able to doe: ſée what S. Auſten ſayeth. Creatus eſt primus De verbis Apoſt. Ser. 11.homo in natura ſine culpa, in naturae ſine vitio, creatus eſt rectus, nō ſe fecit rectū. Quid ſe autem ipſe fecerit, notum eſt. Cadens è manu Figuli, fructus eſt. Regebat enim cum ipſe qui fecerat, voluit deſerere à quo factus erat, permiſit Deus tanquā dicens. Deſerat me, & inueniat ſe, & miſeria ſua probet, quia nihil poteſt ſine me. Hoc modo ergo oſtēdere voluit Deus homini, quid valeat liberum arbitrium ſine Deo. The firſt man was created in nature without blame, in nature without fault, he was created vpright, he did not make himſelfe vpright. It is knowne what he made himſelfe. Falling out of the hande of the Potter, he was broken. For he y^• made him did gouerne him, but he was willing to forſake him that had made him. And God ſuffered him ſo to doe, as it were ſaying thus. Let him forſake me, that he maye finde himſelfe, and that he maye by his miſerie proue, that without me he can doe nothing. By this meane therfore would God ſhewe vntounto man: what frée will is able to doe without God. This maye ſuffiſe to as many as will be ſatiſfied. But I feare me that Cerberus and his felowes are none of them.

By this it appeareth that we runne not into the extremities as Cerberus ſayth we doe. For we neyther teache fatall deſtinie, nor popiſhe will libertie, but we affirme that man hath a choyſe, and that in ſome meaning the ſame is frée, and yet notwithſtanding, Gods forknowledge, predeſſination, and election, to be infallible. As ſhall more playnely appeare when I ſhall come to the p. 21place wherein I am by Cerberus charged with the ſetting forth of ſuch a doctrine as is worthily myſſeliked of many.

In the meane while I muſt ſay ſomething of y^• wherin I with others be charged and playnely affirmed to be Pelagiās. And that it may appeare whether we be ſo or no: it ſhall be néedefull that we ſet downe the opinion of Pelagius, as we finde it written by S. Auſten in a booke of more authoritie than is that Epiſtle that Cerberus buildeth vponupon.

Saint Auſten being requeſted by one named Quod vult Deus, to write a Cataloge of hereſies: he ſatyſfieth hys requeſt. And thus he writeth of Pelagius hereſie. Pelagianorum est hereſis hoc tempore omniū recentiſsima, à Pelagio Monacho exorta. &c. At this time (ſayth he) there is the hereſie of the Pelagians, which is the neweſt of all, and ſprang out of one Pelagius, a Monke. Which maiſter one Celeſtius did in ſuch ſorte followe, that their followers are alſo called Celeſtines. Theſe men are ſuch enimies to the grace of God (whereby we are predeſtinated to be adopted or choſen to be his children through Ieſus Chriſt, and whereby we are deliuered from the power of darkeneſſe, that we may beleue in him, and be tranſlated into his kingdome, for which cauſe he ſayd: No man cōmeth vntounto me except it be giuen vntounto him of my Father: and wherby, Charitie is poured out in our hearts, that fayth may worke by louelove) that they beleue, that man is able without it, to do all the cōmaundements of God, whereas if that were true, it might ſéeme that the Lord had in vaine ſayde, Sine me nihil potestis ſacere. Without me, you can do nothing.

Whether we be of this mind with Pelagius or no: let all the world that ſéeth our writings or heareth our doctrine, iudge. Or whether Cerberus and his fellowes be like to be of this minde, which finde fault with our doctrine, bycauſe we teach that there is an elected and choſen number to whome God hath giuen fayth, and hath poured out louelove in their hearts, ſo that they maye come vntounto Chriſt, and by their works of obediēce to Gods wil, ſhew forth the liuely fayth in Chriſt, that in their election they hauehave receyued freely at Gods hand.

Let all the worlde, I ſay, iudge betwixte vsus. We ſay that there is a certayne choſen number, which in mercy are choſen to be the children of God images of the ſonne of God Ieſus Chriſt, and inheritoures of his kingdome. And that none can be of this number, but thoſe onelyonly to whome it is giuen fréely without any maner deſeruing, eyther paſt, preſent, or to come. And that they being thus choſen & predeſtinated, muſt alwayes acknowledge, that it is God that worketh in them, and that of them ſelues they are not able ſo much as to think a good thought. And yet aſſure them ſelues, that Hell gates can not preuayle agaynſt them, that is, that the power of the Diuell ſhall not be able to hurte them. And that though they be ſtill ſore aſſaulted, and ſometimes ſore woūded: yet they ſhal neuer be ouercome, but ſhal ouercome in Chriſt, and triumph with him in immortalitie for euer.

But Cerberus and his company, ſay that al mankind is elected, and that there is no reprobation at all, and cō ſequently, no election. For if there be none reſuſed, then is there none election, but a generall acceptation. And this their election they ſay is ſo vncertayne, that no man can thereby be certaine of his ſaluation, but al men muſt ſtill remayne in doubte of damnation by ſinne, whereas S. Paule hath ſayde, that there is no damnation to them Rom. 8.Rom 8that be graſſed into Chriſt. And Chriſt himſelf ſaith, that it is not poſſible that the elected ſorte ſhoulde be ſeduced. Math. 24.Matt 24They ſay alſo that the power of mans Frée will is to receiue p. 22or refuſe the grace of God which is indifferently offred vntounto al. Which if it be true, then muſt he be able alſo of himſelfe to do that God commaundeth, which is the playne errour of Pelagius. Well, I leaue theſe two opinions to the iudgement of the reader, to conſider which of them is moſt like to be that which Pelagius helde.

But to giuegive a little more light to the Reader, I wyll note one ſentence more out of that that S. Auſten wryteth concerning the hereſie of Pelagius. Illam vero gratiam Dei, ſine qua nihil boni poſsumus facere, non eſse dicunt niſi in libero arbitrio, quod nullis ſuis praecedentibus meritis, ab illo accepit nostranatura, ad hoc tantum ipſo adiuuante per ſuam legem at que doctrinam, vt diſcamus, quae facere, & quae ſperare debeamus. Nos autem ad hoc per donum ſpiritus ſancti, vt quae didiſcerimus eſse facienda faciamus. That is. They ſay (ſayth Auſten) that the grace of God, without which we are able to do no good thing, is not otherwiſe than in Frewil; which our nature hath receyued of him, not by any deſeruings that was in the ſame before, he only helping vsus herevnto by his law and doctrine, that we may learne what we ought to do, and what to hope for. But we ſay to this, that through the gift of the holy Ghoſt, we may do thoſe things that we hauehave learned to be méete to be done. Here it is playne, that Pelagius maketh the grace of God nothing elſe but an helpe to the Frée wil of man. Whether Cerberus and his fellowes do ſo too, or not, let thē iudge that reade his words that are written in his aunſwere to this letter, and do weygh them with indifferent mindes.

Now as touching that place that Cerberus citeth out of the ſermon De tempore, that is of the time. 191. Although I knowe what Auſten himſelfe writeth of all his Epiſtles and his ſermons, ſaying that he had not peruſed or retracted thē when he ſet forth his two bookes of Retractations, Retract. 2. in fine.neither doeth it appeare in any of his writings, that euer he did retract them: Yet I will not reiecte it as none of Auſtens wordes, for the doctrine is ſound if it be rightly vnderſtande. It is poſſible for man by the power of God to be preſerued from Actuall ſinne, although he can neuer be without the ſinne of concupiſcence ſo long as he liueth in mortall fleſh. So is it poſſible alſo, yea it can not be choſen, but vnleſſe God doe by his grace ſtaye man, he ſhall commit Actuall ſinne after his regeneration, and of him ſelf man is not able to ſtay him ſelf from Vide. Lib. 2. De pecc. meritis & remiſs. Cap. 6. 7.it. But what make Auſtens wordes againſt vsus? We confeſſe with Auſten, that man hath alwayes néede of Gods helpe, and we ſay with the ſame Auſten, that they do erre, which ſay that man can not auoyde ſinne, but yet as I hauehave ſayd before, being ſtayed by the power of God. For otherwiſe theſe wordes of Auſten ſhould be contrary to his owne wordes in his. 13. ſermon De verbis Apoſtoli, Of the wordes of the Apoſtle. Where he ſayeth thus. In hoc agone cum conſtigimus, Deum habemus ſpectatorem, in hoc agone cum laboramus, Deum poſcimus adiuterem. Si enim nos ipſe non adiuuat, non dico vincere, ſed nec pugnare poterimus. That is. When we ſight in this battayle, we hauehave God to beholde and loke vponupon vsus, when we are in daunger in this battayle, we do pray vntounto God to helpe vsus. But if he do not helpe vsus, I ſay not that we ſhall not ouercome, but that we ſhall not be able ſo much as to fight.

We wil not therefore ſet Auſten againſt him ſelf, but take that meaning of his wordes in one place, that may agrée with his wordes in another place. And ſo are we with Auſten, and not againſt him, as Cerberus layeth to our charge. Neyther do we holde with Pelagius in any vntruth, but if he do in any poynt confeſſe truth, then do we agrée with him, although S. Auſten ſhoulde ſay to the contrary. Loke better vponupon your concluſion therefore (good maſter Cerberus) and learne to apply Scriptures p. 23better than you hauehave applied the words of S. Paul to the Phillippians, elſe men will ſay ye vnderſtand not Phil. 4.Phil 4S. Paule, for S. Paule doth not there goe about to aſcribe any thing to the power of his owne Frée will: but altogether to ſet forth the exceeding great mercy of God towards him who did ſtay him from falling both in aduerſitie and in wealth. As it may well appeare to al that will with iudgement reade the place.

Your ſentence alſo cyted out of Eſoras: you ſhoulde 4. Eſdr. 4.knowe it not to be of ſuch authoritie, that it might ſerue in the triall of ſuch a cauſe as this is. But graunt it were of the greateſt authoritie. What can it make againſt vsus which deny not that man hath a choiſe which in ſome ſort is free (as I hauehave declared) but do cōfeſſe that man which deſpiſeth the warnings and long ſufferings of God in this life, ſhall after this life, in paynes learne to vnderſtand what they did then. But procéede as you ſayde you would.

Cerberus.

There followeth the tenth, and the eleauenth errours, which are theſe: That our victorie commeth not of Gods helpe, but of free choyſe, and that remiſſion of ſinnes is not giuen to thē that repent, according to the grace and mercy of God, but according to the deſeruing and labor of them, whych by repentaunce are worthy of Gods mercy. O blaſphemie intollerable, O filthy puddle, and ſincke moſte execrable: full of ſtinking errours, full of damnable preſumption, like to the pride of Lucifer moſte abhominable: the deteſtable vileneſſe whereof is ſuch, that rather by exclamation, I hauehave thought it good to renoūce it, than with Scripture or reaſon to confute it. All reaſon, and all Scripture, gyueth all glory vntounto God. And this blaſphemous errour, taketh awaye all the glorye of al goodneſſe, from the father of all mercy, and God of al conſolation, and gyueth it vntounto vile and wretched man, which hath of him ſelfe nothing that is good, but doeth altogether receiue it from the mercy and goodneſſe of God. Here concludeth Auſten wyth the errours of Pelagius, and ſayth, that all theſe errours he reuoked, or renounced in the generall Counſell of Paleſtine.

Crowley.

I hauehave not ſworne to finde faulte with all that Cerberus writeth in this his aunſwere, as it may ſeme that he hath, to reproue and depraue, all that I and other that hauehave, or do write or ſpeake of Gods predeſtination, do or hauehave affirmed. I will therefore ioyne with Cerberus in this deteſting and renoūcing of theſe Pelagian errours, as one that doth abhorre them no leſſe than he doth. And bicauſe man can ſée no further than theſe things that be outward: I do with all mine heart wiſh that he would make it knowen vntounto men by ſuch meanes as maye be moſt to his glorye: whether we, or Cerberus and his felowes do in y^• heart deteſt and abhorre theſe errors moſt. I will not enter into iudgement: but there is cauſe to ſuſpect that Cerberus and his ſorte be not ſo cleare, as by theſe wordess they would ſeme to be. But let God be Iudge.

Cerberus.

Thus hauehave I ſet forth in Englyſhe theſe errours of Pelagius together, that thou which art willing to p. 24knowe the truth, and vnderſtande the matter euen as it is, mayeſt be able to iudge, who they are that holde of any of theſe errours, and not to credit the malice of certaine, whych to cloke their owne falſe opinions, accuſe other to be Pelagians, who in dede, from their verie heart and ſoule, abhoral theſe wicked opinions, and hauehave bene manye yeares willyng to beſtow their lyues againſt all theſe abhominable errours.

Yet is there one thing whervnto Pelagius was compelled to ſubſcribe, whiche I hauehave not rehearſed among the errours afore ſayde, bicauſe the deniall therof, is of all our Goſpellers (as I ſuppoſe) receyued for no errour. The Article is this. Quod Infantes non baptizati, non ſolum regnum coelorum, verum etiam vitam aternam habere non paſsint. Herevnto did Pelagius ſubſcribe. That infantes whiche are not baptiſed, can not hauehave the Kingdome of God nor eternall lyfe. Which cruel opinion, that all vnbaptiſed children are damned, Auſten in manye places of hys workes doth boldly and vehemently mayntayne. But Caluin ſayth, Explodendam eſse illorum gloſsam palam eſt, qui oes non baptizatos, aternae morti adiudicant. It is cleare (ſayth he) that theyr gloſe is worthye wyth hiſſing or clappyng of handes, to be driuen out of the dores: which condemne vntounto euerlaſting death, all thoſe, whych are not baptiſed, & bicauſe Caluin is with ſo many of vsus, whych are Goſpellers, in auctoritie fully ſufficient to encounter with Auſten: I thynke it good (for ſhortneſſe) in this article to ſay no further.

Crowley.

Cerberus, minding to enter into that which he promiſed before (that is to ſhewe what part of our doctrine he miſſliketh) doeth conclude with his friende to whome he ſéemeth to write this aunſwere: as thoughe he beyng willing to know the truth, and vnderſtande the matter, coulde no more gyue credit to anye that writeth or ſpeaketh contrary to that which he hath here written. Whoſe doyngs therein, it pleaſeth him to terme malice, and the accuſing of ſuch as are of ſound beliefe, that thereby they may cloke their owne falſe opinions.

But if it ſhall pleaſe that friend of his (if any ſuch be) or Cerberus himſelfe, to reade this my ſimple Apologie with indifferent mindes: it maye be that they will be of another minde then Cerberus doth in thys aunſwere ſhewe himſelfe to be, vnderſtanding that oure doyngs are neither malicious, nor yet the clokings of anye falſe opinions, but the true trauaile of them that ſeke the glory of God, and the ſaluation of his people, by the ſetting forth of the truth of his eternall and euerlaſting Predeſtination. Let God gyue the increaſe at hys good wyll and pleaſure.

Yet one thing he woulde not ſeme to hauehave forgotten, but rather of purpoſe to hauehave deferred to thys place, that he might not ſeme to agrée with Pelagius in any point that might ſeme to be erronious. For he hath ſaid before. Here concludeth Auſten with the errours of Pelagius. Subtillye handled of Cerberus. For thoughe he conſent to that which Pelagius hath by his ſubſcription cō firmed: yet he agréeth not with Pelagius in his errour, for he was inforced thus to ſubſcribe, & did afterwardes returne to his olde errours againe, as S. Auſten affirmeth in his Cataloge of hereſies. And if he denye it, yet conſenteth he not to Pelagius errour: but to Iohn Caluin, and vsus Goſpellers, and to make vsus beleue that he is one of vsus in this point: he calleth that a cruel opinion p. 25that Pelagius was conſtrained to ſubſcribe vntounto, that is, that Infantes which are not baptiſed can not hauehave the kingdome of God, nor eternall lyfe. And to knit vp the knot withall, he ſetteth Iohn Caluin againſt S. Auſten, affirming, that for as muche as in the opinion of verye many of vsus Goſpellers (for now Cerberus is one of vsus) Iohn Caluin is in authoritie fully able to encoūter with S. Auſten: he will for ſhortneſſe ſake, ſay no further of this article. I woulde I had none occaſion here to thinke y^• Cerberus vſeth a figure, which learned men cal Ironîa. For what a frumpe is this? That Caluin is in authoritie fully ſufficient, to encounter with Auſten. Surelye Cerberus may be a Goſpeller, as he tearmeth him ſelfe: but no Papiſt could deuiſe to giuegive a more kindely mocke to Caluin & vsus Goſpellers, than this is. For who knoweth not, that the authoritie of wryters, is iudged to ſtande chiefely in the auncientneſſe of their writings, and then there is no compariſon to be made betwixt Caluin and S. Auguſtine, who liued .x. hundreth yere & more before this day. And Caluins modeſtie was neuer ſo little, as to compare him ſelfe with Auſten, but in all his writings he doth reuerence the iudgement of that learned Father, and doeth alledge his auctoritie in confirming of truthes, ſo far forth as the ſame doth not diſſent from truth. And Auſten neuer deſired to hauehave hys iudgement in matters to be otherwiſe receiued, than the ſame ſhould be found to be ſound, & according to the Scriptures. As appeareth in his. 7. Epiſtle, and in the Proeme of his thirde booke De Trinitate. Of the Trinitie. Whoſe woordes concerning this matter, being many, it ſhall ſuffiſe to note this ſhort ſentence. Noli meis litteris quaſi Scripturis canonicis inſtruire, ſed in illis, & quod non credebas cum inueneris, incunctanter crede: in istis autem, quod certum non habebas, niſi certum intellexeris, noli firmiter retinere. That is. Be not bounde vntounto my writings, as vntounto the Canonical Scriptures: but when thou ſhalt finde in the Scriptures that whiche thou didſt not beleue, beleue it without any delay or doubting: but when thou findeſt that in my writings, which thou didſt not know certainlye before, except thou ſhalt certainlye vnderſtand it, do not ſtiſfely affirme it.

I am ſure that Iohn Caluin did always obſerue this rule in reading S. Auſtens workes. And if he were nowe liuing woulde giuegive Cerberus the hire of a mocking Paraſite, thus to ſet him againſt S. Auſten. Yea, it might hauehave becommed Cerberus very well, either to hauehave bene ſhorter, and hauehave written no worde of this matter: or elſe to hauehave vttered his iudgemēt of this article, in ſuche ſorte that the reader might hauehave vnderſtand thereby the truth of the article, and howe Caluin & we that be Goſpellers do hold this article, not ſetting our ſelues againſt S. Auſten, but for good cauſe diſſenting in Iudgement, both from Pelagius and Auſten. And yet hauing a reuerend opinion of the one, do deteſt and abhorre the errour of the other.

Well, I maye not be ſo ſhorte in this matter as Cerberus is, but I thinke it my dutie, hauing this occaſion, to do what ſhall lie in me, to let the reader vnderſtande that S. Auſten is not ſo much to be blamed for this cruell opinion, as Cerberus woulde hauehave men to thinke that Iohn Caluin doth recken him to be. Neither doth y^e worthy inſtrument of God, mind to make the name of Auſten odious to the Chriſtian reader, as it ſemeth that Cerberus would make the names of both thoſe men of God.

Marke therfore, gentle reader, what might cauſe Auſten ſome thing to ſwarue from the truth in thys article. He had to do with ſuche a one as denied Infantes to be ſpotted with Adams ſinne, and that therfore they neded no regeneration, and ſo conſequently no ſacrament of regeneration. p. 26The abhomination of this errour cauſed Auſten to flye ſo far on the other ſide, that he had not ſuch a conſideration of the promiſe of God, as he ſhoulde hauehave had. And ſo affirmed more than once, that al that die with out baptiſme muſt nedes be damned. Let vsus be contented that God hath by this errour ſhewed Saint Auſten to bée a man. And let vsus giuegive him thankes for the abundaunce of good doctrine that this man hath lefte in writing, not doubting, but that that mercifull Lorde whom he ſerued, woulde not ſuffer him to ende his life in that errour (no more than he dyd in the Manicheis hereſie, which he did ſometime ſtoutly defende) althoughe it hauehave not pleaſed him to ſuffer it to appeare in writing, that euer he did acknowledge it to be an errour.

As touching the opinion, that Caluin and we Goſpellers do holde concerning Infantes that die withoute baptiſme: it differeth ſomething from Auſten, but more from Pelagius. Yea, we doe as muche abhorre the errour of Pelagius, as Auſten did. For we affirme, and are able by the Scriptures to proue, that al Adams natural children are deade throughe Adams ſinne, and that none of them can be quickened and reuiued againe, otherwiſe than by Chriſt. And that ſo many as are not giuen vntounto Chriſt, do ſtil remain in that ſinne, and cannot be ſaued. So far off are we from this Pelagian hereſie.

Nowe that it maye appeare howe wée differ from S. Auſten: I will cite ſome matter out of the woorkes of maiſter Iohn Caluin. Not as Cerberus doth, to ſet him directly againſt Auſten, but to ſhewe how God hath reuealed vntounto hys ſeruant Iohn Caluin, that ſecret that he had not reuealed vntounto his ſeruant Auſten ſo fully: ſo far forth as we can finde written in his bookes. Firſt, we reade in the booke of maiſter Iohn Caluins Inſtitutions in the title of Pedobaptiſme or baptiſing of Chyldren, theſe words folowing. Sed omiſsis cauillis, tenenda ſimplex est interpretatio quam attuli: neminem, donec renouatus fucrit aqua viua, hoc est ſpiritu, poſse ingredi in Regnum Dei. Iam est ex eo, explodendum eſse eorum commentum palam est: qui omnes non baptizatos, aeternae morti adiudicant. That is. But, all ſubtilties ſet a ſide, the ſimple interpretaciō that I hauehave made, muſt be holden, that is: that none can enter into the kingdome of God, til he be renewed by liuelye water, that is, the holy ghoſt. Now therfore, euen hereof it is manifeſt, that the falſe opinion or fantaſie of them that condemne to eternall death, all that be not baptiſed, is to be dryuen out with hiſſing and clapping of handes.

Againe, the ſame Caluin ſayth in his Comment vponupon the ſift Chapter to the Romaines. Vt miſera peccato haereditate potiaris, ſatis est eſse hominem, reſidet enim in carne & ſanguine. Vt Christi iustitia fruaris, ſidelem eſse neceſsarium est, quia ſide acquiritur eius conſortium. Infantibus peculiari ratione communicatur. Habent enim in ſoedere ius adoptionis, quo in Chrisſti communionem co…ptantur. De piorum liberis loquor, ad quos promiſsio gratiae dirigitur. Nam alij à communi ſorte nequaquam eximuntur. That is. To enioy the miſerable enheritaunce of ſinne: it is enough to be a man: for if dwelleth in fleſh and bloud. But to enioy the righteouſneſſe of Chriſt, it is required of neceſſitie, that a man be faithfull, for the company or felowſhip of Chriſt is obtained by ſaith. To Infants, it is after a certaine peculiar maner cōmunicated. For they hauehave in the couenaunt, the right of adoption, wherby they are adopted into the communion of Chriſt. I ſpeake of the children of the godly, vntounto whom the promiſe of mercye is directed. For others are not deliuered from that lot, that is common to all men.

By theſe wordes of Caluin, it appeareth how we differ from Auguſtine, for we are of one minde with Caluin, who denieth not, that the children of the vnfaithfull p. 27that dye without baptiſme, do remaine in the ſame ſtate that the ſinne of the firſte man brought all mankinde vntounto. We differ therfore, only in that we affirme that the children of the godlye doe appertaine to the couenant of God, and therefore do not periſhe though they be preuented by death. Whether Auſten continued to the ende in that minde that he ſheweth him ſelfe in certaine of hys writings concerning this matter: it is vncertaine, for in his Retractations there is no mention therof. But if he did, this onelyonly is the difference betwixt him & vsus, that we aſcribe that to the couenāt, promiſe, and election of God, that he aſcribeth to y^e ſacraments. And as it appeareth in his. 3. booke of queſtions vponupon the olde Teſtament, he him ſelfe teacheth the ſame doctrine that we doe. His wordes be theſe, in the. 84. Queſtion. Proinde colligitur, inuiſibilem ſanctificatimem quibuſdam adfuiſse, at que profuiſse, ſine viſibilibus August. lib. 3 Queſti. vete. test. Queſt. 84ſacramentis, quae pro temporum diuerſitate mutata ſunt, vt alia tunc fuerint, & alia medo ſint: Viſibilem vero ſanctificationem, quae fieret per viſibilia ſacramenta, ſine ista iuuiſibili poſse adeſse, non poſse prodeſse. Nec tamen ideo ſacramentum contemnendum est: nam contemptor eius, inuiſibiliter, ſanctificari nullo modo potest. Hinc est quod Cornelius. &c. That is to ſay. We do therfore gather, that certaine men hauehave had the inuiſible ſanctification, and hauehave bene benefited therby, without the viſible Sacramentes, which are according to the diuerſitie of the tune chaunged, ſo that then they were of one ſort and nowe of another: And that the viſible ſanctification, which ſhould be wrought by the viſible ſacramentes, maye be preſent without this that is inuiſible, but can not be profitable wythout it. And yet is not the ſacrament therfore to be contemned: for he that contemneth it, can by no meanes be made holy inuiſibly. Hereof it came, that Cornelius and thoſe that were wyth him, when they were perceyued, to be inuiſiblye ſanctified by the holye Ghoſt that was poured into them, were notwithſtanding baptiſed. &c.