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…

WHO is thy God, and the God of thy faction, we shall see hereafter. For first I will resell your Slanders, and then I will set before you in his colours your I doll. We have not said in any place that God is slow to forgive, and swift to wrath, which continually see the contrary, both in our selves, and also in the most bitter enemies of the Church, as we have taught largely in the refutation of the third, and also of the tenth Argument to the first Slander. That God hath created the greatest part of the world to perdition, how it is to be taken, and what is your falsehood in that matter, we have expounded in the suppressing of the same first Slander. Whereas thou addest, that God hath predestinate whom he would, not only to damnation, but to the causes of damnation. We in deed with Paul acknowledge it to he true, which maketh mention of vessels made to destruction, but that he in deed is just, because he ordained by the same decree just causes leading to destruction. Yea also if God should not have created one man to salvation, who art thou that therefore thou shouldest call him cruel, seeing all are borne in Adam the children of wrath? And whereas thou adjoinest, that God by our doctrine, hath decreed from everlasting, both the will and the deed that sin might be committed of necessity, it is a forgery, as almost in every side of lease we have showed, except thou addest, that sins, in that they are sins, proceed not from God, but from Satan, and the lewd will of man, as the very natural causes of sin: and for as much as they are either the punishments of sin, or exercises of the righteous, they are justly and holily ordained of God. It is like that thou addest, that offences are committed by the will and enforcement of God, seeing we testify every where, that iniquity can not please ⟨p. 253⟩God, which he punisheth with just torments, but that the motions also of the wicked are governed by the just Providence of God, the forgery therefore of ministering wicked affections, is wholly thine own, as we have proved in his place. For God also justly moveth the hearts of the wicked, that by wickedly resisting the will of God, they may do the just will of God, whereby if cometh to pass, that God, albeit he execute his work by them, yet he justly punish them as disobedient and Rebels.

WHO is thy God, and the God of thy faction, we shal sée héereafter. For first I will resell your Sclanders, and then I will sette before you in his coulours youre I doll. We haue not said in any place that God is slow to forgiue, and swift to wrath, whiche continuallie sée the contrarie, both in our selues, and also in the most bitter enimies of the Church, as we haue taught largely in the refutation of the third, and also of the tenth Argumente to the first Sclaunder. That God hath created the greatest part of the world to perdition, how it is to be taken, and what is your falsehode in that matter, we haue expounded in the suppressing of the same first Sclander. Whereas thou addest, that God hathe predestinate whome hée woulde, not only to damnation, but to the causes of damnation. We in déede with Paule acknowledge it to hée true, whiche maketh mention of vessels made to destruction, but that he in déede is iust, bycause he ordeyned by the same decrée iust causes leading to destruction. Yea also if God should not haue created one man to saluation, who art thou that therefore thou shouldest call him cruell, séeing all are borne in Adam the children of wrath? And whereas thou adioynest, that God by our doctrine, hath decréed from euerlasting, both the will and the déede that finne might be committed of necessitie, it is a forgerie, as almost in euerie side of lease we haue shewed, except thou addest, that sinnes, in that they are sinnes, procéede not from God, but from Sathā, and the lewde will of man, as the very naturall causes of sinne: and for as much as they are eyther the punishmentes of sinne, or exercises of the rightuous, they are iustly and holyly ordesned of God. It is like that thou addest, that offences are committed by the will and inforcemente of God, séeyng we testifie euery where, that iniquitie can not please