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…

But if we say that any thing is done against his will, he shall be spoiled of his infinite power. 7 The conclusion therefore standeth, that God as it pleased him decreeth from everlasting all things to be, and so also performeth the same in his time by his own power of working, cuen as he will. 8 Yet there followeth none of these blasphemies, that is, that God is either the author of sin, or is delighted with sin, or also that he willeth iniquity: or that Satan or men in doing evil, obey God, or in that they do evil, do that which God will, and therefore be without fault. But all such blasphemies be most far, not only from our tongues, but from our thoughts. That these consequences •uayle not, it may be showed thus. 9 God executeth the determinations of his will by second causes, & mean instruments, not as bound to them, ⟨p. 111⟩as the Stoics imagined, but making, moving, and directing them, freely and mightily even as he list. 10 Of these instruments there be two superior fortes. For some be living creatures, that is, which by an inward and their own motion are moved. Others without life who only are moved by an external force. But the living are in a twofold difference. For some be endued with reason and judgement, others be void of reason, and are moved by a blind force of nature. 11 The lifeless and so also they that have life, but without reason, are not said to do either well or evil, by cause they are enforced rather then do: but they which use those instruments, are said to do well or evil. 12 The living endued with reason and judgement, are either Angels or men, and they again of two sorts. For in deed the Angels he some good and some evil: but men verily by nature are all evil, but are so differed by grace, that many be altogether evil, but many in some sort good, that is, for so much as Gods Spirit hath sanctified them. 13 What things be of this kind, when they are in any action moved by that interior and their own motion, they are worthily said to do, and therefore at the last the difference of good or evil doing falleth into this kind of instrument. Nor in this respect can they well be called instruments, but rather efficient causes. 14 And I call that an evil deed, which hath not the revealed will of God for his warrant: contrarily a good which respecteth the same.

But if we say that any thing is done against his will, he shalbe spoyled of his infinite powre. 7 The conclusiō therfore stādeth, that God as it pleased him decreeth from euerlasting all things to be, and so also performeth the same in his time by his owne power of workyng, cuen as he will. 8 Yet there foloweth none of these blasphemies, that is, that God is either the author of sinne, or is delighted with sinne, or also that he willeth iniquitie: or that Satan or men in doing euill, obay God, or in that they doe euill, doe that which God will, and therfore be without faulte. But all suche blaspemies be moste farre, not onely from our tongues, but from our thoughts. That these consequences uayle not, it may be shewed thus. 9 God executeth the determinations of his will by second causes, & meane instruments, not as boūde to them,