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…

For to make the vassals of wrath were all one, as to leave them in corruption, who of their own nature were borne so, there should not be left to the reprobate any pretence of the least complaint. And if there had been any reason of this Divine judgement to be avouched, he ought to have given this one, that God is not bound to show mercy to any. Why should the Apostle exclaim here, and bid man reverence the secretes of the Divine majesty without, searching further? for albeit that which many allege, that Paul doth not in that place dispute why some should be rejected, but why these more then they, sith like are due to the like, although peradventure it be not spoken sufficiently to the purpose, yet it maketh wonderfully against you. For what shall •e due both to the one and other but just condemnation, if (as you will have it) their foreseen corruption did go before the decree of God? if thou thinkest this too dark, go to, let us set down some familiar similitude, that we may be at thy commandment. If a creditor that hath two equally in debted to him, forgive to the one the debt he oweth, which he requireth of the other, who indeed will not say he is mad, if he say he hath injury done him, because he is more hardly dealt with then the other? if any king of two equally imprisoned for one offence, do show mercy to the one, and execute the other, shall their therefore be in the judge any show of iniquity, because he doth punish him? yea if there were here any iniquity, it should not be in that that he punisheth him, but in this rather that he should not punish the other also equally wicked. Therefore if this had been the determinate purpose of the Apostle, he should not have avouched the justice of God in the destruction of the reprobate, but rather in the safeguard of the elect, which things sith they are so, thou seest ye wheresoever thou turnest thee, thou canst not ⟨p. 76⟩avoid, but that thou art enforced to confess, that God is compared to a potter, in whose sight was the clay whereof he would make in time the vassals, both of honour, and dishonour, because so it was his will, then the which there is nothing more just. But say, how did he make them? verily in Adam, whose creation also the Apostle undoubtedly considered, when he mentioned the Potter and the Clay.

For to make the vassals of wrath were all one, as to leaue them in corruption, who of theyr owne nature were borne so, there shoulde not be lefte to the reprobate any pretence of the least complaynt. And if there hadde bene any reason of this Diuine iudgement to bée auouched, hée ought to haue gyuen this one, that God is not bounde to shewe mercy to any. Why shoulde the Apostle exclayme here, and bidde man reuerence the secretes of the Diuine maiestie without, searching further? for albeit that which many alledge, that Paule doth not in that place dispute why some shoulde be reiected, but why these more then they, sith like are due to the lyke, although peraduenture it be not spoken sufficiently to the purpose, yet it maketh wonderfully agaynst you. For what shall e due both to the one and other but iuste condemnation, if (as you wil haue it) their foreséene corruptiō did go before ye decrée of God? if thou thinkest this too darke, go to, let vs set downe some familiar similitude, that we may be at thy commaundement. If a creditour that hath two equally in debted to him, forgiue to the one the debt he oweth, whiche he requireth of ye other, who indéede wil not say he is mad, if he say he hath iniurie done him, bicause he is more hardly dealt with then the other? if any king of two equally imprisoned for one offence, doe shewe mercy to the one, and execute ye other, shall their therfore be in ye iudge any shew of iniquitie, bicause he doth punish him? yea if there were here any iniquitie, it should not be in that that he punisheth him, but in this rather that he should not punish the other also equally wicked. Therefore if this had bene the determinate purpose of ye Apostle, he should not haue auouched the iustice of God in the destructiō of the reprobate, but rather in the safegard of the elect, which things sith they are so, thou séest ye wheresoeuer thou turnest thée, thou cāst not