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…

that is to wit, that he may exercise his justice to befend the good, that he may use his grace and mercy towards the faithful, and correct those that deserve evil. See in what sort we must discern betwixt God and men, that hence we may behold in the self work his suffice, goodness, and judgement: thence the malice of the Devil and Infidels: but let us take an excellent and lightsome glass, wherein we may behold these: When word was brought to Job of so great loss of his goods, of the death of his children, and of so many •uils which vefell him: he acknowledged that God did vid visits him, saying: the Lord hath given me all these things, and he hath taken them. And in deed so the truth was, but in the mean time, did be not know that the Devil did cause this evil upon? understood he not that the Chaldees had briven away his herds and cattle? did he commend those robbers and thieves? or did he excuse the Devil, because that affliction came out from God? No I trow. For he understood that there was great difference in these things. Therefore condemning evil, he said. Blessed be the name of the Lord. In like so David, when Shimei did persecute him, he said he received it from God: & he saw that that wicked wretch was a rod, wherewith God did chasten him: but praising God, he doth not therefore afterwards less condemn ⟨p. 93⟩Semel. But I must yet deal of this in an other place. Let this now be sufficient to hold, that God worketh so by his creatures, and so useth them to serve his providence, that the instrument whereby he worketh, ceaseth not to be evil: and because that he turneth the wickedness of the Devil, and ungodly men, into good, therefore they be not cleared or excused by that they sin not, and their works wicked and to be damned, for all take their quality of the purpose and will of the Author. Who so therefore distinguish not these things, do overturn all things as twine with their snout, and do disturb those things with horrible confusion which are set in an excellent order. Such be the Libertines, which not only conjoin in fellowship, the Devil with God, but also transform him into God: denying by this pretence his works to be commendable, because he doth nothing but that which is appointed of God. But this Heresy, (if we give credit to the ancient Doctors) took his beginning of Simon Magus:

that is to witte, that he may exercise his iustice to befend the good, that he may vse his grace and mercie towardes the faythfull, and correct those that deserue euill. Sée in what sort we must discerne betwirt God and men, that hence we may beholde in the selfe worke his suffice, goodnesse, and iudgement: thence the malice of the Diuell and Infidels: but let vs take an excellent and lightsome glasse, wherein we may beholde these: When worde was brought to Iob of so great losse of his goods, of the death of his children, and of so many uils which vefell him: he acknowledged that God did vid visits him, saying: the Lorde hath giuen me all these things, and he hath taken them. And in déede so the truth was, but in the meane time, did be not know that the Diuell did cause this euill vpon? vnderstoode he not that the Chaldées had briuen away hys heardes and cattle? did he commende those robbers and théenes? or did he excuse the Diuell, bicause that affliction came out from God? No I trowe. For he vnderstood that there was great difference in these things. Therefore condemning euill, he sayde. Blessed be the name of the Lorde. In like so Dauid, when Srmei did persecute him, he sayde he receyued it frō God: & he saw that that wicked wretch was a rodde, wherwith God did chasten him: but praysing God, he dothe not therefore afterwardes lesse condemne