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…

Furthermore, whereunto tend all thine Arguments? Not to this end, that thou mayest show that God loveth all men? But if this be true, what remaineth that either none shall be damned, or else that those should perish whom God loveth? For if thou dost except, that God doth hate them in the end for their sin, and whom he loved from the beginning, thou shalt run headlong into an other great downfall. For truly if he did love, he would also save. Why therefore doth he not save? Truly because their sins have caused that he should destroy those whom before he would should be saved. O marvellous god, such as in deed thou imaginest, which daily & hourly should be changed, whose determination men when it pleaseth them may fordo, & the whole end of whose counsels depend not of the eternal & immutable decree, but of the second causes. But truly if we should follow thine opinion, the will of man shall be, not the second, but the first and chief cause of Gods decree: as in like manner Augustine saith right well, Judgement should not be in the Potter, but in the Clay. See whereto these rustical cogitations enforce thee, that it shall truly ⟨p. 20⟩fall to thee which is written, That it shall come to pass that they be confounded of the majesty, who being not contented with the manifest word of God, do curiously search his secretes. But lest we seem to dally, go too, let us consider thine Arguments. Thus therefore thou contendest, This doctrine is against the nature of GOD, therefore it is false and wicked. I deny the assumption, which thou so confirmest, God causeth to bring forth young, therefore he bringeth forth. So also by a like, God causeth living Creatures to love their issue, therefore he loveth his. But, all men are the issue of God, (because God is the Father of Adam, of whom all men are borne) therefore God loveth all men. These be thine Arguments. Now hear again what I shall answer.

Furthermore, wherevnto tende all thine Argumentes? Not to this ende, that thou mayste shewe that God loueth all men? But if this be true, what remayneth that eythèr none shall be damned, or else that those shoulde perishe whome God loueth? For if thou doste except, that God dothe hate them in the ende for their sinne, and whom he loued from the beginning, thou shalt runne headlong into an other great downefall. For truely if hée did loue, he would also saue. Why therefore doth he not saue? Truly bicause their sins haue caused that he should destroy those whō before he would shold be saued. O merueylous god, such as in déed thou imaginest, which dayly & hourely should be chaunged, whose determination men when it pleaseth thē may fordo, & the whole ende of whose counsels depende not of the eternall & immutable decrée, but of the second causes. But truely if we should followe thine opinion, the will of man shall be, not the seconde, but the firste and chiefe cause of Gods decrée: as in lyke maner Augustine sayth right well, Iudgement shoulde not be in the Potter, but in the Claye. Sée whereto these rustical cogitations inforce thée, that it shal truely