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…

There is further to be noted, that he useth not only senseless creatures in this sort, that by them be may work and perform his will, but even men themselves & also the Devil. In so much that even Satan and the wicked are executors of the Divine will. Even as he used the Egyptians to afflict his people: and a little while after he stirred up the Assyrians, and others like, that he might punish their offences. We see he used the Devil that he might torment Saul, deceive Ahab, and when need is to exercise his judgements against all the wicked, or on the other side to prove the constancy of his own people: whereof Job is an example unto us. Which things when the Libertines here, rashly and unadvisedly breaking out, nor looking any further, they conclude, that the creatures do nothing else. So they horribly confound all things. For they confound not only heaven with earth, but God with the Devil. And that cometh so to pass, because they observe not two exceptions much necessary. The first is, that Satan and the wicked are not so Gods instruments, but they also play there own parts. For we must not so imagine, that GOD worketh so by a wicked man, as by a stone or block: but as by a reasonable creature, according to the quality of nature, which he hath given him. When therefore we say that God worketh by creatures, that booteth not why the wicked for there part should not work too,¹ which also the Scripture doth manifestly show. For as it pronounceth that GOD will hiss, and as it were sound with a Trumpet, that he may bring out the Infidels to battle, that he will barden and inflame their hearts: so it ceaseth not to show their own counsel, and of what will they are, and ascribeth unto them ⟨p. 92⟩that work, which by Gods decree they execute. The other exception, whereof these unhappy men have no understanding, is this. That there is great odds betwixt the work of God, and the work of a wicked man, sith God useth him but instead of an instrument. The wicked is incited to his work with his covetousness, or ambition, or envy, or cruelty, and he regardeth no other end. Therefore of that root, that is of the affection of mind and end which he respecteth, the work taketh his quality, and is worthily judged cuill. But God hath altogether respect of contrary things:

There is further to be noted, that he vseth not onely sencelesse creatures in thys sorte, that by thē be may worke and performe his will, but euen men themselues & also the Diuel. In so much that euen Sathan and the wicked are executers of the Diuine will. Euen as he vsed the Egyptians to afflict hys people: and a litle whyle after he stirred up the Assyrians, and others lyke, that he mighte punish theyr offences. We sée he vsed the Diuell that he might torment Saule, deceyue Achab, and when néede is to exercise his iudgements against al the wicked, or on the otherside to proue the cōstancie of his owne people: wherof Iob is an example unto us. Whiche things when the Libertines here, rashly and vnaduisedly breakyng out, nor lookyng any further, they conclude, that the creatures doe nothyng else. So they horribly confounde all things. For they confound not onely heauen with earth, but God with the Diuell. And that commeth so to passe, bycause they obserue not twoo exceptions muche necessarie. The first is, that Sathan and the wicked are not so Gods instrumentes, but they also play there owne partes. For wée muste not so immagine, that GOD worketh so by a wicked manne, as by a stone or blocke: but as by a reasonable creature, accordyng to the qualitie of nature, which he hath gyuen hym. When therefore we say that God worketh by creatures, that booteth not why the wicked for there parte shoulde not worke too,