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…

Within few days after it came to pass, as God would, that a certain servant committed theft against this smattering Philosophical Cobbler, he as one half mad, running this way and that way, desired in great hast, to hear somewhat of his Servant. When he could not find the man, he came to Stephanus his house, that with howling and complaining he might ease his mind, now he began to cast upon that thief, heaps of railings, and was proceeding further. When Stephanus thus interrupted his talk, what? (sayeth he) is it good to blaspheme? or may we accuse God? if he have done this, he is rather to be praised, the frantic fellow being overcome with his words, which himself had used before, and being stricken with shame, he departed, and yet for all that he repented not. By this example we are taught, how the Lord doth confound those mad men, with experience it self, and yet that doth not profit them, whereby they should the less frowardly continue in their madness, for they are possessed of the Devil, which doth not suffer them to see those things which are laid before their eyes. Then is to be noted, that there follow of this article three execrable evils. The first evil is this, that this granted, ⟨p. 88⟩there shall be no difference betwixt God and the Devil, as also in very deed the God which they imagine unto us, is an Idol, worse than the Devils themselves. Another, that men shall any more be moved with no conscience to shun evil, but as beasts, having no difference of things, shall follow their own appetite. The third, that no man shall now dare to judge of any thing, but all things must be allowed, whoredoms, murders, thefts, and the greatest offences of all shall be taken for laudable exploits. That this article may better be dealt withal, I must treat in order of these three, which I said would follow, and then their foundation being overthrown which they abuse, must be refuted. HOW the providence of God, whereby he doth all things, is to be considered: how the Libertines speaking of it, confound all things, which is the first consequence of the abovesaide Article. Chap. xiiij.

Within fewe dayes after it came to passe, as God woulde, that a certayne seruaunte committed thefte agaynste thys smatering Philosophicall Cobler, hée as one halfe madde, running this way and that way, desired in greate hast, to heare somewhat of his Seruaunte. When he coulde not fynde the man, hée came to Stephanus hys house, that wyth howling and complayning hée myghte ease hys minde, nowe hée beganne to cast vppon that théefe, heapes of raylings, and was procéeding further. When Stephanus thus interrupted hys talke, what? (sayeth hée) is it good to blaspheme? or maye wée accuse God? if hée haue done thys, hée is rather to be praysed, the frantike fellowe béeyng auercome wyth hys wordes, whyche hymselfe hadde vsed before, and béeyng stricken wyth shame, hée departed, and yet for all that he repented not. By thys example we are taughte, howe the Lorde dothe confounde those madde men, wyth experience it selfe, and yet that dothe not profite them, whereby they shoulde the lesse frowardlye continue in theyr madnesse, for they are possessed of the Deuill, whyche dothe not suffer them to sée those thinges whyche are layde before their eyes. Then is to be noted, that there followe of thys article thrée execrable euils. The fyrste euill is this, that thys graunted,