SAint Aug. in the place by you alleged / speaking of the great / & exquisite worckes of god / saieth that whan the nature of angels / and man had sinned / that is to saie / had don not that god wold / but that the same nature wold / that he by the wil of the same creature / whereby was don that / which the creator wold not / might fulfille that he wold .

Here haue you Saint Augustines sentence in these few wordes al readie twise against your assertion / which is that it was the wil of god / that Adam shuld sinne . For S. Augustine saieth that man whan he sinned / did not that god wold . And againe / did not that the creator wold . And if you yet vndrestand not . S. Aug. to be manifestly against you / than I counsel you / go to a logician / and aske of him / and he wil tel you / that your assertion / which is / that it was the wil of god / that Adam shuld sinne / and S. Augustines censure / which is / that man / whan he sinned / did not that god wold / be opposita contraria , which striue so sore / that thei can not stande to gether , but the one ouerthroweth the other .

Further to make the matter more euident / S. Aug. saieth / that as pertaininge to them / that is to saie angel / and man / thei did that god wold not / but as to the ōnipotentie of god / thei cold in no wise so haue don / that is to saie haue sinned against the wil of god / which . S. August . by & by interpreteth / that it was the wil of god to suffre them to sinne . Hitherto master Masker . And vpon these wordes of . S. August . that is not don besides goddes wil / that is don against goddes wil / this wise doctor maketh this glosse . That which is don against the wil of god / ys yet not don besides his wil / that is to saie in suffringe .

IF you be not sore sicke , and feoble , after so great thronges , and after your deliuerance of such a swarme of innumerable railing wordes , as it were of young diuels , you maie be matched with anie she giaunt in the world in strong , and lustie trauail , & in your faire happie childbed . It semeth to me , that in the middest of your rauinge traunce , you had a litle witte remaining .

For whereas you despeared victorie in al other thinges , you thought you wold ouer comme at the lest in railing , scoffing , & taunting . And surely you haue brought your swete purpose to passe . For I yeld vnto you this noble victorie , & hold vp my handes . And bicause you haue a meruailous greedie hunger , & a thirst vnquencheable for vaine glorie , you shal haue this praise at my handes also , that you ar the the ioliest scold , and the greatest railer , that euer I heard , or shal eare I thinke . But shal I not thincke that you wold sporte your selfe in plaie , & refresh your forworen witte with a preatie , pleasant , frantike imagination , whan you wrote in the beginning of your lustie lettre after that you had powred out at one belche more than halfe a dousen malitious railing wordes , that you were taught by S. Pet. not to rendre rebuke for rebuke . Thought you it so good a thinge to take a while a litle pa●time in your ioieous fransie , that you passed not how longe men shuld lawgh at your mad behauior afterwarde ? But if I shuld medle with al your straunge prankes , & with al your new follies , I shuld shew my selfe litle lesse fond , than you ar. I wil therefore pike out here , and there , that I thincke maie combre a simple reader . Otherwise to saie the truth , al your gaie stuffe is such , as i● might be better despised , than aunswered In regard of the vnlerned , and to shew you your foule fete , while you glorie in your p●cockes fethers I must do some what against myn awne iudgement , & stoupe so to houg● your hammes behinde , that you shal be see● to halte in this matter . Bicause I said tha● you wrested S. Au. not only violently , but also with some losse of a good conscience you permitte to your selfe to affirme , that plaie Antichristes parte , so proudly to presume , to haue a place in mannes conscience . But if I plaie Antichristes parte in iudging your conscience by the manifest frutes thereof , whose parte plaie you , whan in your writinge , you iudge so often , that to be in my herte , whereof you neuer saw frute , nor sparke , nor anie maner of likelihod , I thancke god ? Wel I beleue ere it be long , you shal fele , whose parte you haue plaied . You be verie angrie that I doubted whether you vndrestode S. Aug. wordes , and you wold haue me to impute the faulte of your translation , to want of diligent examination .

For you had leuer al other faultes shuld be found in you , than lacke of lerning . Wel I am contente for this once , that you shal wipe awaie one faulte with another , and that men shal rather compte you rashe , & to runne blind fold for hast , than not to vndrestand so easie latine wordes . But you be so good a man than you wil teach me my grammer to : For you saie , I englissh impleret , he fulfilled . For thorough hast to teach , you sticke not to make a lie . For this is my translation : These be the great worckes of god &c. that he fulfilled &c. Where I make impleret , the subiunctiue mode , and not the indicatiue mode , as you ether shamelesly , or vnlernedly affirme . You englisse the word , impleret , might fulfille , & so might I to , if I wold haue shewed my selfe as ignorant , as you ar. For might fulfil , maketh the sentence doubteful . For god might fulfille his wil , though he did not fulfille his wil. But S. Aug. ment not , to leaue the sentence in suspense , that god might fulfil his wil , & did not , but he ment to teach cerrainly , that he did fulfille his wil. And thus by turning the subiunctiue mode in to the potential , you haue taken great paines , to shew your selfe as ignorant in grammer , as you did before , and do afterward in logike .

Where I said that S. Aug. meaneth , that Adam did , that god wold not in it selfe , and for it selfe , bicause you can not confute it , you wold auoide it with a meruailous preatie shift . For you aunswrr , that if it might be permitted to you , so to wrest euerie autor , you wold haue none against you , & that I affirme myn vndrestanding only vpon a lordly autorite . Howbeit if you haue leasure to be at home a litle while , you shal vndrestand , that I affirme not my saiynge , vpon myne awne autoritee , but vpon a good ground . For if you denie that , or the like to be S. Au. meaning , you shal make him to speak , not opposita x , as you vnaduisedly powre out your wordes at auenture , but plaine contradictorie sentences , & to fighte against him selfe . But now at the last you shew an high point of wit , and lerninge .

For where I proued that it was S. Augustines minde , that Adam sinned by goddes wil , and ordinance , out of these his wordes : No thinge is don &c. , and out of the other sentences alleged before , you saie that none of those places , proue the matter . For , saie you , al those places speake of goddes prouidence , whereby al thinges haue their being , and ar gouerned . If al thinges be gouerned by goddes prouidence , as you confesse , than sinful actes ar gouerned by his prouidence also , & comme not to passe besides his wil , and ordinance . And what a preatie argument of yours is this , sinne is a deprauation of nature , and the absence of righteousnes , ergo it commeth not to passe by the ordinance of god . But , I weene , that the Iues committed in procuryng of Christes death , was a deprauation of nature , and and an absence of righteousnes , & yet goddes hand foreordained it to be don , as the scripture testifieth . If you had made your argument thus , sinne is a deprauation of nature , ergo god is not the autor , nor propre worcker of it , you shuld haue ben heard , and alowed . For it is not al one to ordaine sinne , and to be the autor of sinne , as you in your dreame make them al one , whan you wot not what you speake . But I must go farther , & first telle you that sondrie other of your aunsweres folowing ar nothing els but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pythagoraes he spake it , which anie reader maie easely espie by him selfe . And bicause your autoritie with me is as great , as the popes mules maiestie , I must telle you moreouer that , I wil spend no time aboute your naked affirmations . But it is a sporte to see how clerely you teach me logike . I asked you this question : he that saieth , that Adams sinne was not don besides goddes wil , meaneth he not , that it was don by goddes wil ? To this you saie , that my question pretendeth a simple conuersion , & bicause you doubte whether euer I red logike , you vouchesafe gently to teach me what a simple conuersion requireth . But your lucke is euer vnhappie . For while you labor to shew your selfe conning , you shew that you haue lost your witte , and al lerning to . I haue red diligently though you frette more , than I wold wishe for enuie , the best autors , that write of logike . And thei teach , that their be three maners of conuersions . The first is called conuersio simplex . And that is , whan the same signes , and the same qualite remaining , the predicate is turned in to the subiecte , and the subiecte in to the predicate . And this chaunge is made only in an vniuersal negatiue , & a particular affirmatiue . I must vse of force logike termes , with a logician . The exemple of an wniuersal negatiue is this : Noman that loueth god , abhorreth the reading of the scripture , ergo noman that abhorreth the reading of the scripture , loueth god . Of a particular affirmatiue this maie be an exemple : Some raging passion in a mannes herte , is anger , ergo some anger is a raging passion .

The seconde conuersion is called conuersio per accidens . And that is , whan the subiecte is made of the predicate , and the predicate of the subiecte , the same qualite remaining , but the signes chaunged , that is to saie , the vniuersal turned in to a particular thus : Euerie good thing is profitable , ergo some profitable thinge is good . The third is called conuersio per contrapositionem , whan the subiecte is made of the predicate , and the predicate of the subiecte , so that by the remouing of the predicate , the subiecte is remoued , as what so euer is profitable , is honest , ergo what so euer is not honest , is not profitable . Now let a logician shew me in what conuersion my quaestion is : he that saieth , that Adans sinne was not don besides goddes wil , saieth , that it was don by goddes wil. My scolemaster saieth it is in a simple conuersion . But here the subiecte is not turned in to the predicate , nor the predicate in to the subiecte , but a declaration only is made , that , not besides goddes wil , and by goddes wil is al one .

And this had ben a simple conuersion : Adams sinne was not don besides goddes wil , and goddes wil was not don besides Adams sinne . Wherefore seing that in my question there is no simple conuersion , my master , affirming it so to be , is a verie simple logician . But he saieth moreouer , that I shuld haue put the question thus , he that saieth that Adams sinne was not don besides goddes wil , meaneth he not , that Adam sinned , not besides goddes wil. Now this is the songe of a couckoo , a tautologie , and vaine repetition of the selfe same thinge , or it importeth , that the speeches be of one force , and signifie the same thing after my meaning . Who seeth not now that god hath sent such a swimming in to this adle hed , that the man knoweth not what he reproueth , dut confirmeth his aduersaries saiyng , while he wold ouerthrow it . Let vs procede , to this my syllogisme . Whatsoeuer god suffreth to be don , he willeth & ordaineth to be don , after S. Augustines meaning , but god suffred Adam to sinne , as no great saincte m. Masker graunteth , ergo it was goddes wil , that Adam shuld sinne , this disguised popely person , saieth that the maior , and the conclusion be false . But I wil proue the maior to be true , and than I trust he wil not sticke to graunte the conclusion to be true . For I am sure that he wil find no fault in the minor , bicause it is his awne . S. Aug. saieth , that god suffreth nothing , but by iust iudgement , and that he suffreth nothing vnwilling . If god suffre nothing besides his iust iudgement , and his wil , who seeth not , that whatsoeuer god suffreth , he willeth , and ordaineth to be don , by his iust iudgement . For shewe me a thinge , that he willeth to be don in the world , and therefore is don in the world , & yet he ordained it not to be don ? For the scripture saieth , that what soeuer he wold , he hath don in heauen , and in erth . And he hath not brought anie thinge ro passe in the world , besides his ordinance . And S. Aug. saieth , that this sentence of the scipture shuld not be true , if god wold haue anie thinge to be don , and neuertheles hath not don it . But this new saint dareth affirme , that god wold that Adam shuld not haue sinned , and yet brought it not to passe , and so ouermalapertly , or rather blasphemously ere he beware , he accuseth the holie gost , & good S. Aug. of vntruthe . But now I must heare his worthie syllogisme .

Bar. Taheron saieth / that it was goddes wil and ordinance / that Adam shuld sinne / but the worde of god / and S. Aug. saie cleane contrarie / ergo Bar. Traheron lieth .

I aunswer that my master with another lie saieth that I lie , bicause his minor is shamelesly false . For nether the word of god , nor S. Aug. is against my saiyng , but bothe make most plainly with it . The trial whereof I permitte to the godlie . As for the preatie plaies , wherein he tombleth himselfe afterwarde in his aunswere , I haue disclosed before . The similitude , which he putteth of a king , who perdoneth an offender according to his longe purpose before , for the loue he beareth to him , is verie poore as himselfe calleth it , and as I maie adde to his awne saiyng , verie peuisch to . For he saieth , that the king fulfilled his wil vpon the man , and yet ordained not , that the man shuld offend . And than he thincketh , that he hath brought forth a meruailous monstre , after a great terrible cracke . But he must shew , that god hath no more to do in ruling mennes mindes , than a king hath in ruling the mindes of his subiectes , if he wil bring anie thing to the purpose . A temporal kinges power entreth not in to mennes hertes , nor directeth them , but Salomon saieth , that the herte of a king is in goddes hand , be it neuer so fierce , wild , & violent , and that he turneth it whether soeuer he wil. And therefore we ascribe vnto god a farther matter , than to perdon offences , according to his purpose , namely euen to ordaine al thinges that ar don in the world , & to directe , not only mennes bodies , but also their mindes to what it semeth good to his vnsercheable wisedom . And this the scripture teacheth so plainly , that he must nedes haue a face of woodde , that wil denie it . But after that this countrefaite hathe proprely plaied this much of his enterlude he goeth aboute to wasshe an aethiopian , & to purge him selfe of such vices , as al men know to be in him , that know him . But euer his happe is such , that euerie thing is the worse for his handling . For the more he wassheth , & scoureth himselfe , the fowler he semeth to al men . But I am werie of the vnpleasant sauor of that boxe , which I wisch neuer more to be opened before me . As for his railinges vpon me , and good m. Barckley , we passe as much as we do by the barckinges of a curre . Wherefore I leaue al that , & comme to our matter againe . He beleueth , that I haue belied those great worthie lerned men , whom I named in my boke , and affirmed to be on my side . wherein he sheweth himselfe to be a man of lesse reading , than I thought . But lette him read Zuinglius De prouidentia Dei , OEcolampadius commenta . vpon Esaie , Mar. Bucere vpon the epist. to the Ro. Lutheres seruum arbitrium , Petre Martyrs comment . vpon the epist. to the Cor. Caluines Institution , and aunswer contra calumnias nebulonis cuiusdam , and there he shal finde this doctrine that I hold , more plainly taught , & more strongly confirmed , than I can teache , or confirme . Now al that foloweth in this iolie triumphant lettre , is a sincke of such filth , that I am faine to runne from it , and let him wallow in it him selfe alone , that he maie bragge , that noman durst sette vpon him . As for me I had rather plaie the cowarde , and take me to my legges , than to assaulte him in so vile and stincking a place , where I shuld be more combred with carinous sauors , than honored with the ouerthrow of myn aduersarie . Wherefore he shal sticke there stil for me , and singe triumphes to himselfe alone .