An evident display of Popish practises, or patched Pelagianism Wherein is mightily cleared the…An euident display of Popish practises, or patched Pelagianisme Wherein is mightelie cleared the…

In the mean time, when Christ was fresh in years, and was of excellent constitution in body, if you respect in part [Greek or Hebrew] the strength of Nature, it was such that he might have lived many years: also such was the nature of humane will, which would have wonderfully abhorred most cruel death, linked with the wrath of GOD the father, and also would have prayed pardon.

In the meane time, when Christe was freshe in yeares, and was of excellent constitution in bodye, if you respecte in parte 〈non-Latin alphabet〉 the strengthe of Nature, it was suche that he mighte haue liued manye yeares: also suche was the nature of humane wyil, whyche woulde haue wonderfully abhorred moste cruell death, lincked with the wrathe of GOD the father, and also woulde haue prayed pardon.

Therefore, if by it self thou shouldest consider the power of Nature, then will we say, that Christ could not have dyed: also if thou shouldest consider, [Greek or Hebrew] the force of Will in him, that he might have wished not to dye. But Nature by natural motion, and will of his own accord, consented to the decree of GOD, that is, to death of necessity. Therefore, there is not why thou shouldest object to us the Stoical assertion, which taketh from God a liberty to decree, and to determine second causes, that is it bringeth GOD, spoiled of his Divinity under government, and to willing counsels or deliberations leaveth no place. Nor is it prejudicial to us, (that I may speak these by the way) that there seemeth force to be offered now and then to the second causes, as when the Sun stays his course, and the Sea is divided.

Therefore, if by it selfe thou shouldest consider the power of Nature, then will we saye, that Christe coulde not haue dyed: also if thou shouldest consider, 〈non-Latin alphabet〉 the force of Will in him, that he mighte haue wished not to dye. But Nature by naturall motion, and will of hys owne accorde, consented to the decrée of GOD, that is, to deathe of necessitie. Therefore, there is not why thou shouldest obiect to vs the Stoicall assertion, whyche taketh from God a liberty to decrée, and to determine seconde causes, that is it bringeth GOD, spoyled of his Diuinitie vnder gouernemente, and to willing counsels or deliberations leaueth no place. Nor is it preiudiciall to vs, (that I maye speake these by the waye) that there séemeth force to be offered nowe and then to the seconde causes, as when the Sunne stayes his course, and the Sea is deuided.