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…

SEE how rustical thou art, that is, rude & unlearned, for thou hast utterly forgot of what thing there should be demand. We strive not good man of death, and eternal damnation, (for we know that no man is damned but for his desert) but of the purpose of damning, whose cause, albeit to us it be unknown, yet is it ever just: for whatsoever God will, is just: and so God decreeth that he doth decree, that he ministereth just causes to the execution of his decree. Why therefore doest thou slide, omitting the mean causes from the decree of God, to the execution of it, that is, from the purpose of damning, to damnation, as though in deed the Lord should simply have thus determined from everlasting, I will vow this man to destruction, and not whether I will give over this man to destruction for his own fault, that my justice may appear I will speak yet more plainly. Thou doest foolishly that doest cite the testimony of death, that is by the execution of the counsel, where the counsel it self is in controversy. Yea the Prophet, whose double testimony thou abusest, disputeth against the men of thy faction, who complained that by the absolute power of God (as they call it) they had incurred Gods vengeance, as though God should deal with them tyrannously, that is, should rage against them, whether by right or wrong. But what sayeth the ⟨p. 54⟩Lord by the Prophet, verily he recalleth them to yt causes of destruction remaining in themselves, which also we do continually. There is not saith the Lord by the Prophet why ye should accuse me, as I receive the penitent, so I punish none but the graceless & rebellious: for when your conscience shall accuse you, why put you the fault in me: That this is the Prophets meaning, every one that weigheth those places will confess: and surely, all men of stayed judgement, when they hear these things, & shall try themselves, will rather muse upon amendment of life, & a renewed mind to be obtained of the Lord, than upon the sifting of the counsels of God. Briefly therefore I say, that the Prophet mounteth not to that eternal decree of God, but showeth the true use of that doctrine, which also we, for as much as lieth in us, do endeavour to imprint, that is, that we ought to search the decree of God concerning our selves, not in those his unrevealed secretes, but in his word which is appointed for us to consider.

SEE how rusticall thou art, that is, rude & vnlearned, for thou hast vtterly forgot of what thing there should be demaund. We striue not good man of deathe, and eternall damnation, (for we know that no man is damned but for his desert) but of the purpose of damning, whose cause, albeit to vs it be vnknowen, yet is it euer iust: for whatsoeuer God will, is iust: and so God decréeth that he dothe decrée, that he ministreth iust causes to the execution of his decrée. Why therefore doest thou slide, omitting the meane causes from the decrée of God, to the execution of it, that is, from the purpose of damning, to damnation, as though in déede the Lord shoulde simply haue thus determined from euerlasting, I will vowe this man to destruction, and not whether I will giue ouer this man to destruction for his owne fault, that my iustice may appeare I will speake yet more playnely. Thou doest foolishly that doest cite the testimonie of death, that is by the execution of the counsell, where the counsell it selfe is in controuersie. Yea the Prophet, whose double testimonie thou abusest, disputeth against the men of thy faction, who complained that by the absolute power of God (as they cal it) they had incurred Gods vengeance, as though God shuld deale with them tyrannously, that is, should rage against them, whether by right or wrong. But what sayeth the