A09918:474
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…
An evident display of Popish practises, or patched Pelagianism Wherein is mightily cleared the sovereign truth of Gods eternal predestination, the staid groundwork of our most assured safety by Christ. Written in Latin by that reverend father, master Theodore Beza, and now lately Englished by VV.H. preacher of the Gospel.An euident display of Popish practises, or patched Pelagianisme Wherein is mightelie cleared the soueraigne truth of Gods eternall predestination, the stayd groundworke of oure most assured safetie by Christ. Written in Latin by that reuerend father, mayster Theodore Beza, and now lately Englished by VV.H. preacher of the Gospell.
London: printed by Ralph Newberie, 1578
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
was it for that thou knowest not with what causes God being moved, should worthily ordain them to misery that are not yet borne, forsooth reason doth tell thee this, but most foolishly, for thou takest that which is most sottish, and utterly repugnant to the very nature of God, that is, that God knoweth no reason of his counsels, so oft as men can not comprehend it. But how much better shouldest thou have done, if thou hadst caused nature and reason to keep themselves within their bonds, and to have drawn their reins so oft, as they durst kick against the holy Ghost?
was it for that thou knowest not with what causes God being moued, should worthilie ordeyne them to miserie that are not yet borne, forsooth reason dothe tel thée this, but most foolishly, for thou takest that which is most sottish, and vtterly repugnant to the very nature of God, that is, that God knoweth no reason of his counsels, so oft as men can not comprehend it. But how much better shouldest thou haue done, if thou hadst caused nature and reason to kéepe themselues within their bonds, and to haue drawen their reynes so ofte, as they durst kicke against the holy Ghost?
But farther also, let us see how that vain reason of man doth dispatch it self, for not even that same which a little before enforceth us to judge otherwise of the end of man, than the word of God may suffer, judge if to be most foolish, that that should not be lawful to God the Creator, in creating whatsoever things, which all men grant to the Potter in making his vessels: for truly God doth far more exceed his Angels, than the Potter his Clay. But I also demand this of thee, 1[Greek or Hebrew] most reasonable creature, doth God seem to thee always like himself, & omnipotent? I think he doth, how is it then ye thou admittest that ordinance, which once being set, he can neither be always like himself, nor almighty? For if he created all men with that purpose that he might sane all, why doth he not sane them? is it because he will not now sane those ⟨p. 257⟩