THE Copie of an Aunswere , made vnto a certaine letter : wherein the Aunswerer purgeth himselfe and other , from Pelagius errours , and from 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 , vnder the name of Predestination .

IT had bene very well done of Cerberus to haue 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 , haue had some waye to haue founde out the Auctour of the Aunswere , that this matter being debated priuatelye betwéene them , a meane might haue bene founde for the ending of the controuersie and the satisfying of suche as by this aunswere are not onely brought into doubt , of the truth of Gods euerlasting Predestination : but also haue 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 vpon . For otherwise it shoulde haue semed too too maliciously done , vpon 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 loue 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 .

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 vnto me , that you haue often hearde , that I and other , shoulde holde the errours of Pelagius : whose errours you say are almost vnknowen vnto you what they are . And where further it is reported of vs ( 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 haue also founde good proufe ( as you suppose ) that we are giltie in the same , laying the whole foundation of your proufe , vpon this saying set forth in print .

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 man vnto 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 loue 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 .

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 euery man may sée that will reade but two verses going before in the 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 .

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

And so should the saying haue 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. men 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 haue leysure to reade more than the title and those two verses , which being corrupted in 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 haue made verye straunge to shewe that booke . But how so euer the 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 .

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 vnto vs 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 , vnto such men , not throughly vnderstanding the matter , doe vse to giue sentence , before the cause be hearde , ) I haue 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 , vnder the name and colour of Gods Predestination , is now adayes set forth and taught of many , which both I and many other mislike , and haue 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 haue 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 : haue 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 then to shewe , according to your request , what parte of their doctrine which they teache vnder the name of Predestination , my selfe and other doe mislyke . To the 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 .

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 predestination . &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 vs sée how he noteth Pelagius errours out of Augustine , first in Latine , and then in Englishe . Which when we haue 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 the 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 .

After Cerberus hath set downe in Latine certaine of Pelagius errors , to the number of .xi. he repeteth the first in Englishe , that is , that Adam should haue 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 haue 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 haue , 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 haue or doe teache any otherwise , either in writing or preaching . Wherefore Cerberus doth vs open wrong to ioyne vs with Pelagius in thys errour . As for the doctrine that I haue 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 vs .

The seconde errour which Austen rehearseth , is , that Adams sinne did onely hurt himselfe , and not the whole generation of man . This is an other vile and detestable errour which Pelagius helde , that the sinne of Adam brought not miserie and death vpon all his posteritie , contrarye to the open Scripture , which sayth , that by the sinne of one , condemnation came vpon 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 vpon the seconde , is this : That Infantes being newe borne , are in that state , that Adam was in , before his transgression , which errour semeth onely , 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. conceyued mee .

In these two Articles can Cerberus finde nothing to burden vs 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 that 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 London , with this that is written in this Apologie : shall easely sée that I haue amended many such faultes , without noting of them to any mans reproche .

The fourth errour is , that neither by the death & transgression of Adam , all the generation of man 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 Resurrection vnto Christ , as though the soules and bodies of men , shoulde haue died lyke beastes and not haue risen againe vnto iudgement , if Christ had not come . Yea no doubt , all men shoulde haue 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 , vnto 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 Redemption 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 vpon all men : euen so , by the iustifying of one , commeth the righteousnesse that Roma. 5. bringeth lyfe vpon all men . Yet shall not all men be condemned by Adam eternally : for there is ordained of God againe , away vnto lyfe , which way is Christ . Neyther shall all be eternallye saued by Christ : for there is of God declared a waye againe vnto 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 redemtion for al the whole world , contrarye to the manifest Scripture which sayeth . He 1. Iohn . 2. it is that obtayned grace for our sinnes , and not for our sinnes onely , 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 .

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 . And 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 haue 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 vpon 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 & iudgement 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 the Father for sinne . Another inconvenience is , that there shoulde be repugnancie betwéene this place of Scripture & other , ( wherin both S. Paule & our Sauiour Christ , doe teache , that not all mankinde , that is , not euery particular person of mankinde , but a certaine elected and chosen number , are by Christ restored into the fauour of God ) which thing may not be graunted . For in the Scripture there is no repugnaunce at all . And the thirde inconuenience shoulde be , that only originall sinne , ( that is the sinne that we haue 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 giue . His meaning is not to make Christ lyke vnto 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 & donum . 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 , But the gifte was not lyke vnto the sinne , for if many dyed by the sinne of one : much more hath the mercy & gifte of God , in the grace of one man Iesus Christ , abounded vnto many . If these words of Paule should be vnderstand of the number that were loste by Adam , and restored by Christ : then muste we graunt , the more were restored by Christ , than lost by Adam . For he saith that the grace or mercy hath abounded vnto moe . Which wordes , being vnderstand of the 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 the 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 the 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 haue raigned , by the meanes of one man : much more , shall they which haue 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 haue 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 . autem consecuta est . Israell hath not obtayned the thing that he sought for : but the election hath obtained . Meaning that the carnall Israelites obtained not righteousenesse , much lesse did the whole offspring of Adam obtaine it . But the election , that is the elected and chosen children of God , whether they be of the stock of Israel or no , haue obtayned righteousenesse through Christ , which is forgiuenesse of al their sinnes by his bloud sheading , & righteousnesse , & euerlasting lyfe by his resurrection . According to the saying of Paul , Traditus est propter delicta nostra , & resurrexit propter iustificationem nostram . He was deliuered vnto death Rom. 4. for 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 generation of the seconde Adam , which is Christ . The generation of the first are all that haue 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 the Nonne did , which reade in s . Paule Omnia probate , proue all things . And therefore hauing a 1. Thess. 5. minde 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 vs 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. all 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 haue 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 vs 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. per vnum hominem resurrectio mortuorum . Sicut enim in Adam omnes moriuntur : it a & in Christo omnes viuisicabuntur . Vnde sit , quod Infantes non 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 vnto 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 onely 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 haue the kingdome of God nor euerlasting lyfe : how doth this saying In christo omnes viuificabuntur : All shal be 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 vpon . It were for my purpose to aduaunce the auctoritie of this Epistle , bicause it helpeth me very much against this Hel Dogge Cerberus : but bicause I woulde not haue 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 the 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 vpon such rotten patches as some such as he is , haue put forth in 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 calumniation , because I promised more than I haue 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 vnto 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 vpon 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 vnto honour , and profitable for the Lord , being prepared and made readie for euery 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 loue 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. selues , so much as to think a good thought . And is not this according to that which Christ himselfe teacheth when Iohn . 15. he 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 that which is commaunded or taught : and that the reprobate● may be without excuse , yea or pretence of excuse . Saint Austen , whome Cerberus woulde faine haue 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 regnum 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 etiam illos , quiiam regenerati in Christo , vias ingrediuntur Dei. Nouit enim Dominus qui sunt eius , ex hijs in 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 the 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 shal be 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 ) the nations , in which nations , no doubt he woulde haue the Church to be vnderstande .