❧ AN ANSWER MADE BY BAR, TRAHERON TO A PRIVY Papist, which crept in to the english congregation of christian exiles under the visor of a favourer of the gospel, but at length bewrayed himself to be one of the pope's asses, through his slouche ears, and than became a laughing stock to all the company, whom he had amazed before with his mask. ¶ Hereunto is added the subscription of the chiefest of the company first, and afterward the subscription of M. Ro. Watson alone, in special words, because he was counted the best learned among the rest, & therefore his judgement was most regarded, and required.  
¶ Imprinted Anno. 1558.   

❧ TO MASTER GILBERT ❧ BARCKLEY.  
I Heard with great grief of mind, how a countrefaite papist laboured shamelessly to deface your most honest, and godly behaviour towards him, with the foul name of simuled friendship, & flattery. And I know the tenderness of your heart, and how much it ever justly grieveth you, that the good name, that god hath given you, should be blemished with false reports, & impudent lies. But I trust your wisdom is such, that you will not be long troubled, with the barckinges of so foul a mouthed mastiff. Wherefore I exhort you to stay yourself against this open injury upon the ground of an honest upright conscience, whereof sundry, that be here present, & have long time known you, give undoubted testimonies, & have seen most certain fruits. This mastiff, whose name I will not utter, though it signify, that he came of a wily generation, hath opened his mouth against me also, and hath enforced himself to scratch, and tear me with his nails. But god of his goodness, hath given me always, where with to defend myself. The defence that he hath now ministered unto me, against this three headed Cerberus bred, & long fed in the pope's kennel, I dedicate to you my dear friend master Barckley, because you have sustained part of this cross with me, and have aswell at this time, as at many other stood so earnestly in the defence of god's truth, that you have therefore provoked a slanderous tongue against you. God shall surely requite you with his favour, & the lord jesus shall give you a good report in the last day. Pray for me, and cease not to love me, as I love you, both for your other singular good qualities, & also for your honest godly zeal, that you have showed in this matter. The lord jesus comfort you. Amen.   

THis sentence of. S. August. I alleged to prove that all things come to pass by god's will, and ordinance. These be the great and most exquisite works of god, that where as the nature of man, and angel had sinned, that is to say, had done not that he would, but that it would, even by the same will of the creature, where by that was done, that the creator would not, he fulfilled that he would, using well even evil things, as good himself in the highest degree, to the damnation of them, whom he justly foreordained to punishment, and to the salvation of them, whom he mercifully foreordained to grace. For touching themselves they did, that god would not, but touching the omnipotentie of god, they cold no way do it. For even in this that they did against god's will, gods will was fulfilled upon them, or touching them. For therefore great, and exquisite are the lords works through out all his will, that after a marvelous, and unspeakable manner, that is not done besides gods will, that is done against gods wil In Enchirid. ca 120.  

¶ TO THIS HERE FOLLOWETH MASTER MASKERS REPLICATION.  
SAint Aug. in the place by you alleged/ speaking of the great/ & exquisite works of god/ saith that when the nature of angels/ and man had sinned/ that is to say/ had don not that god would/ but that the same nature would/ that he by the will of the same creature/ whereby was done that/ which the creator would not/ might fulfil that he would.  
Here have you Saint Augustine's sentence in these few words all ready twice against your assertion/ which is that it was the will of god/ that Adam should sin. For S. Augustine saith that man when he sinned/ did not that god would. And again/ did not that the creator would. And if you yet understand not. S. Aug. to be manifestly against you/ than I counsel you/ go to a logician/ and ask of him/ and he will tell you/ that your assertion/ which is/ that it was the will of god/ that Adam should sin/ and S. Augustine's censure/ which is/ that man/ when he sinned/ did not that god would/ be opposita contraria, which strive so sore/ that they can not stand together, but the one overthroweth the other.  
Further to make the matter more evident/ S. Aug. saith/ that as pertaining to them/ that is to say angel/ and man/ they did that god would not/ but as to the onnipotentie of god/ they cold in no wise so have dom/ that is to say have sinned against the will of god/ which. S. August. by & by interpreteth/ that it was the will of god to suffer them to sin. Hitherto master Masker. And upon these words of. S. August. that is not doen besides gods will/ that is done against gods will/ this wise doctor maketh this gloss. That which is doen against the will of god/ is yet not done besides his will/ that is to say in suffering.   

¶ HERE UPON I SENT HIM THIS LETTER.  
Because you handle the place of Saint Aug. by me alleged, after such sort, as you had never red any other sentence in him, I will desire you to read, and to answer these few places more over. These be. S. Aug. words in the. 3. bo. de trinitate. Nothing is done, that proceedeth not out of the inward, & intelligible court of the sovereign emperor, according to his unspeakable justice. For where doth not the wisdom of almighty god work that he will, which reacheth from end to end strongly, and disposeth all things sweetly. Again. S. Aug. hath these words: It is than this will only, from which is sprounge, what soever is. Item, Nothing set in man's free will, overcometh the will of god, & though man do against god's will, yet against his will, which is himself, we ought to think nothing to be so doen, as though he would have it to be done, and it is not done, or that he would not have to be done, and it is done. For that will is ever fulfilled, either touching us, or of us. Touching us, it is fulfilled, but we fulfil it not, when we sin. Of us it is fulfilled, when we do good. Item, so of man also god ever fulfilleth his will, for man doth nothing, whereof god worketh not, that he wil Item, gods will is the necessity of all things. I could allege innumerable such places, but that it is pity, to cumber so slender a doctor, with to many places at once. If you had been as much occupied in reading. S. Au. as you have been occupied in dreaming vain victories to yourself, in doting after glory, and in making yourself drunken,  the sweetness thereof, you should have known, that this is a principal proposition in. S. Aug. which to prove, he driveth his arguments. But you have spent so much time in kissing your fair daughter vain glory, that you have had no leisure, to know what Saint Aug. goeth about. Surely master. N. if you were not to be pitied because of your madness, you were well to be laughed at, because of your fondness. But I think it rather my duty, to lament your most miserable state. But this I will say, that if you amend not your manners in time, you shall give men occasion, to bewray your long ears.  
And than though you have long walked, tanquam leo cumanus, it willbe known what you be in deed. I would be loath to make a farther anatomy of your foul inward parts, but if I shall perceive, that it shallbe to your wealth, I will not stick to give you a launch, or two. I have hitherto handled you a great deal more honestly, than you deserve, for such respects, as god knoweth, and I have laboured to cover many an ill favoured spot, but if you go forth in your wickedness, I will strip you stark naked, and show your scabs to the world. God almighty vouchsafe to drive out that part spirit, that cumbereth you. Amen.  
¶ To this lettre master Masker answered first, that he would differ the answer to these places of. S. Aug. until I had answered his former interpretation upon. S. Au.   

Secondly that I fall to to raging, and that I can not justly charge him with fondness & madness. Thirdly he coniureth me to show him his scabs of iniquity, if I know any in him etc. Whereunto here followeth my answer.  
SIth the places, that I sent you out of. S. Aug. plainly prove your understanding of S. Aug. to be extremely fond, & mere dotage, it is a shameless shift of you master Masker to say, you will differ the answer, until I have answered your interpretation wrung, & wrested not only with violence, but also with some loss of an honest conscience. Would you have a better interpreter of S. August. than S. Aug. is himself? Make first S. Augustine's declaration agree with your interpretation, & than you shall see, what I can say farther. But because you press me, to say somewhat to your interpretation, first you shall understand, that I wots not, whether I may impute it to ignorance, or to a gauled conscience, that you have falsely englished S. Aug. words. For, etiam per eandem creaturae voluntatem, that is to say, even by the same will of the creature, you have turned in to these words, by the will of the same creature. Which change of the word, the same, diminisheth the weight of the sentence. But upon this hole sentence of S. Aug. when you have well rubbed your forehead, you say, that S. Aug. is twice against me. For I say, that it was god's will, that Adam should sin, and S. Aug. saith, that man, when he sinned, did that god would not. But to say, that it was god's will, that man should sin, and that man in sinning, did that god would not, be opposita contraria. I answer that if a logician will tell me so,, I will tell him that he is an ass. For these two, as you understand them, be not opposita contraria as heat, and cold, but they be contradictoria, as this, master Master is unlearned, & m. Masker is not unlearned. And than if Saint Aug. be against us, he speaketh contradictoria. For he saith, that by the same will, whereby that was done, that god would not, god fulfilled that he would. If god fulfilled that he would, by Adam's sin, than was it plainly gods will, that Adam should sin. Or else god fulfilled his will by chance, & not upon his infallible purpose fast grounded eternally before, but suspended his determination, & kept it uncertain upon adam's doing, and Adam might have turned, and changed the hole matter. And if S. Aug. say, that Adam did not that god would after your meaning, than he speaketh contradictory sentences, whereof the one must ever overthrow the other. But these two, be neither opposita contraria, nor contradictoria, as you unlearnedly affirm. For this word, will, is not taken in one sense, in both places. For when S Aug saith in the first place, that Adam did that god would not, he meaneth that Adam did, that god allowed not in itself, and for itself. And when he saith, that god by the same will of Adam, fulfilled that he would, he meaneth that he fulfilled the thing, that he purposed, decreed, and ordained. For that S. Aug. meant that it was god's will, that Adam should sin, these words signify plainly, to all them, that are not quite past shame: Nothing is done, that proceedeth not out of the inward court of the sovereign emperor etc. And the rest of the sentences, that I sent you before declare the same most evidently. But you go forth as wisely, & as honestly, as you began. For these words of S. Aug. Hoc quip ipso, quod contra voluntatem dei fecerunt, de ipsis facta est dei voluntas, you translate thus: In that they did against the will of god, of them was done the will of god. First you slenderly turn, hoc quip ipso, that is to say, in this very thing itself, in to this, in that they did, leaving out the emphasis, and force of the speech. And these words: De ipsis facta est voluntas Dei, you translate, of them was done gods will, which translation maketh the sentence doubtful, whether we shall understand, that they did gods will, or whether god did his will touching them. Where as the later sense only, is S. Augusti. meaning. Once more I ask you, whether I shall ascribe this to want of learning, or to want of honesty. But I pray you sir, he that saith, that gods will was fulfilled in the very sin of Adam, meaneth he not, that it was god's will, that Adam should sin?  
And when you say afterward, that the angels, and Adam could not have sinned against the will of god, will not your peevish pride suffer you to perceive, that so you grant against yourself, that it was god's will that they should sin? For all other men see, that what soever is not done against god's will, is done with his wil For you can not make god to sit as a neuter, inclining to neither part. But how pretty is this, that where S. Aug. saith, that, that is not done besides gods will, that is done against his will, you interpret, that S. August. meaneth, that it is not done besides gods will in suffering. So many things are not done besides master Maskers will in suffering, where withal yet master Masker hath nothing to do. But we say, that nothing is done besides gods will in ordaining, and ordering. For S. Aug. so exponeth himself in these words. For if this were not good, that evil things also should be, they should in no wise be suffered of that almighty good, that is to say, god. To whom without doubt, as easy as it is, to do what he will, so easy is it not to suffer, that he will not to be done. By these words it appeareth, that S. Augustine's meaning is, that god suffereth nothing, but that he willeth, and ordaineth to be done. And than I send you this syllogism, what soever god suffereth to be done, he willeth, and ordaineth to be done, after S. Augusti. meaning, but god suffered Adam to sin, as no great saint master Masker granteth, ergo it was god's will, and ordinance, that Adam should sin, after S. Aug. meaning. And than no great saint master Masker hath troubled this company, without cause, to his own shame. Take to you this syllogism also: All the good things that be doen in the world, are done by god's will, and ordinance, but it is good that evil things should be doen in the world, as S. Aug. teacheth, ergo evil things are done in the world, by god's will, and ordinance. Can you say gentle brother, without red cheeks, that nothing is done besides gods will, constrained by the words of S. Aug., and yet deny that it was god's will, that Adam should sin? Who will than think that you are at home, when you speak? But now that I have showed you, your wilful blindness, and gross ignorance in interpreting S. Aug. I will peruse more of your letter. You say that I fall to raging. But you shall find in the end, that it was a good honest zeal uttered only to amend your outrageous faults. You are angry that I charge you with madness, & fondness, for you can not see them, in your proper person. But if you call to remembrance your whole behaviour in this only matter, that of late you have enterprised among us, you shall find more madness, & fondness, than can be expressed. And though you perchance can not find it, because you be blinded with self love, yet all other men have marked it, more than maketh for your honesty. You are not ashamed to say, that you offered a writing for reconciliation, which in deed containeth nothing but shameless vaunting of yourself, defacing of other far honester than you, railings, malicious slanders, & open lies. And yet you can not see, wherein you have broken charity. Was not that very charitably done of you, so greedily, and so maliciously to desire, that M. Rose might be punished, a man that hath travailed so long, so painfully, and so fruitfully in the ministery of god's word, only because he rubbed your gauled back, in telling you the truth? Was not that very charitably done of you, to defame that right godly sober man, master Barckley, with most despiteful, and shameless lies? Was not that very charitably done of you to accuse, and condemn the hole company of hypocrital praying to god, besides yourself, the greatest hypocrite of all? Was not that very charitably done of you to utter such a mass of poison against good men, when you should have ppmpared yourself to have received the holy communion with them, if you had not been a secret papist, & an ungodly man. Woe worth such charity as might have stayed so godly a purpose, if god had not wrought more strongly for virtue, than the devil could work mischievously for vice. But now because you conjure me, to show what scabs of iniquity I know in you, I will discharge my conscience. First I say that you are a visored, and disguised papist, as you have plainly enough discovered yourself. Secondly I say, that I see in you a proud, arrogant, contentious, unquiet, and envious spirit, which I pray god most heartily, to chase out of you, that we may embrace you again as a brother, whom now we have just cause to abhor, as a man void of god's fear, & stuffed with many horrible vices, besides your subtle secret papistry. This unclean spirit that I speak of, and know to be in you, is the very cause I am sure, why you dissent from us in this question of god's providence. For through god's grace we have not been obscure, nor perplexed in this matter, neither can you pretend ignorance. Envy, and the love that still remaineth in you to your old harlot popery, hath moved you to stir these coals. Let the fear of god, and love of truth move you again to quench the fire that you have kindled, or surely there shallbe a fire kindled in your heart that no man, nor time shall quench. But I trust you will call to god for a better mind. And to that end I wrote before, and now write to you again. And I pass not though I seem to you to rage, so I may bring you from very raging in deed, and mere madness. Where you feign, that I would draw you, from replying against me with threats, that proceedeth from your old disease. For I know by that, that you have written already, that you can say nothing to the purpose against me. Yea if I were dèirous of glory I would desire you to reply, that you might utter more folly, which I cold easily turn to my greater praise. For I am sure that you can bring nothing, but that, a man of mean learning may easily overthrow, & so get glory. Wherefore I need not let you, to reply as much as you can, so you would do it without bitterness of mind, without furious passions, without vain brags, without obstinate, & wilful blindness, without drunken affection to your old jone silver pin of Rome, which some think a man shall hardly obtain at your hands. Further I must desire you to make less sophistical arguments, than you have done in your former writings. For when you say, that it was the will of him only that Adam should sin, which only of his malicious nature, & pro: pray inclination, tempteth man to sin, you shall find in sophistry, that it is called petitio principij. For no man will grant, that it was Satan's will only, & that it could be the will of none other, but of him that delighteth in sin, that Adam should sin, unless he be as fond, as you ar. And this I have declared sufficiently in my former answer all ready published, against which you threaten to drive your blind battle rams.  
But I trust your push shall only bruise yourself, & never shake, nor move me. For I thank god I stand faster, and upon a surer ground, than that so slender battery can beat me down. You have another dow baack reason of like meal, which is this: he that willeth not the death of a sinner, which is the reward, & effect of sin, willeth not that man should sin. I pray you how prove you that god willeth the death of no sinner seeing that S. Pau. saith, that he hath vessels prepared unto destruction? Willeth not the death of those, whom he hath prepared to destruction? Again how childish sophistry is this: he that is the author of life, willeth no sin, which is the cause of death. It seemeth that you think, that god willeth no man to die. And than all men die besides gods wil Which no man I dare say will affirm, unless he be stark mad. I advise you therefore, to leave these toys of plain frenzy. God give to you, and to me speedy repentance of our faults, & open your eyes in this matter, as he hath vouch safed to open ours, that we may together agree in the truth, in unfeigned humility, and in christian love, which christian love yet hath her sharpness, & will bite the faults, that will not other wise be amended. Wherefore at my hands you shall look to have your boils launched, & to have corrosies & smarting plasters laid upon them, until they be cured. God's spirit direct us.  
¶ Bar. Traheron your friend assoon as you can love the truth.   

¶ TO THIS LETTER OUR countrefaite protestant sent me an answer stuffed with an huge heap of railing words, whereupon I wrote thus unto him again.  
IF you be not sore sick, and feeble, after so great throngs, and after your deliverance of such a swarm of innumerable railing words, as it were of young devils, you may be matched with any she giant in the world in strong, and lusty travail, & in your fair happy childbed. It seemeth to me, that in the midst of your raving trance, you had a little wit remaining.  
For whereas you despeared victory in all other things, you thought you would over come at the lest in railing, scoffing, & taunting. And surely you have brought your sweet purpose to pass. For I yield unto you this noble victory, & hold up my hands. And because you have a marvelous greedy hunger, & a thirst unquenchable for vain glory, you shall have this praise at my hands also, that you are the the ioliest scold, and the greatest railer, that ever I heard, or shall ear I think. But shall I not think that you would sport yourself in play, & refresh your forworen wit with a pretty, pleasant, frantic imagination, when you wrote in the beginning of your lusty letter after that you had powered out at one belch more than half a dozen malicious railing words, that you were taught by S. Pet. not to render rebuke for rebuke. Thought you it so good a thing to take a while a little pastime in your ioieous frenzy, that you passed not how long men should laugh at your mad behaviour afterward? But if I should meddle with all your strange pranks, & with all your new follies, I should show myself little less fond, than you ar. I will therefore pike out here, and there, that I think may cumber a simple reader. Otherwise to say the truth, all your gay stuff is such, as i● might be better despised, than answered In regard of the unlearned, and to show you your foul feet, while you glory in your peacocks feathers I must do some what against mine own judgement, & stoop so to houg● your hams behind, that you shall be see● to halt in this matter. Because I said tha● you wrested S. Au. not only violently, but also with some loss of a good conscience you permit to yourself to affirm, that play Antichristes' part, so proudly to presume, to have a place in man's conscience. But if I play Antichristes' part in judging your conscience by the manifest fruits thereof, whose part play you, when in your writing, you judge so often, that to be in my heart, whereof you never saw fruit, nor spark, nor any manner of likelihood, I thank god? Well I believe ere it be long, you shall feel, whose part you have played. You be very angry that I doubted whether you undrestode S. Aug. words, and you would have me to impute the fault of your translation, to want of diligent examination.  
For you had liefer all other faults should be found in you, than lack of learning. Well I am content for this once, that you shall wipe away one fault with another, and that men shall rather count you rash, & to run blind fold for haste, than not to understand so easy latin words. But you be so good a man than you will teach me my grammar to: For you say, I English impleret, he fulfilled. For through haste to teach, you stick not to make a lie. For this is my translation: These be the great works of god etc. that he fulfilled etc. Where I make impleret, the subjunctive mode, and not the indicative mode, as you either shamelessly, or unlearnedly affirm. You englisse the word, impleret, might fulfil, & so might I to, if I would have showed myself as ignorant, as you ar. For might fulfil, maketh the sentence doubtful. For god might fulfil his will, though he did not fulfil his wil But S. Aug. meant not, to leave the sentence in suspense, that god might fulfil his will, & did not, but he meant to teach cerrainly, that he did fulfil his wil And thus by turning the subjunctive mode in to the potential, you have taken great pains, to show yourself as ignorant in grammar, as you did before, and do afterward in logic.  
Where I said that S. Aug. meaneth, that Adam did, that god would not in itself, and for itself, because you can not confute it, you would avoid it with a marvelous pretty shift. For you aunswrr, that if it might be permitted to you, so to wrest every author, you would have none against you, & that I affirm mine understanding only upon a lordly authority. Howbeit if you have leisure to be at home a little while, you shall understand, that I affirm not my saying, upon mine own authority, but upon a good ground. For if you deny that, or the like to be S. Au. meaning, you shall make him to speak, not opposita contraria, as you unadvisedly power out your words at adventure, but plain contradictory sentences, & to fight against himself. But now at the last you show an high point of wit, and learning.  
For where I proved that it was S. Augustine's mind, that Adam sinned by god's will, and ordinance, out of these his words: No thing is done &c., and out of the other sentences alleged before, you say that none of those places, prove the matter. For, say you, all those places speak of god's providence, whereby all things have their being, and are governed. If all things be governed by god's providence, as you confess, than sinful acts are governed by his providence also, & come not to pass besides his will, and ordinance. And what a pretty argument of yours is this, sin is a depravation of nature, and the absence of righteousness, ergo it cometh not to pass by the ordinance of god. But, I ween, that the jews committed in procuring of Christ's death, was a depravation of nature, and and an absence of righteousness, & yet gods hand foreordained it to be doen, as the scripture testifieth. If you had made your argument thus, sin is a depravation of nature, ergo god is not the author, nor proper worker of it, you should have been heard, and allowed. For it is not all one to ordain sin, and to be the author of sin, as you in your dream make them all one, when you wots not what you speak. But I must go farther, & first tell you that sundry other of your answers following are nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pythagoraes he spoke it, which any reader may easily espy by himself. And because your authority with me is as great, as the pope's mules majesty, I must tell you moreover that, I will spend no time about your naked affirmations. But it is a sport to see how clearly you teach me logic. I asked you this question: he that saith, that Adam's sin was not done besides gods will, meaneth he not, that it was done by gods will? To this you say, that my question pretendeth a simple conversion, & because you doubt whether ever I red logic, you vouchsafe gently to teach me what a simple conversion requireth. But your luck is ever unhappy. For while you labour to show yourself cunning, you show that you have lost your wit, and all learning to. I have red diligently though you fret more, than I would wish for envy, the best authors, that writ of logic. And they teach, that their be three manners of conversions. The first is called conversio simplex. And that is, when the same signs, and the same quality remaining, the predicate is turned in to the subject, and the subject in to the predicate. And this change is made only in an universal negative, & a particular affirmative. I must use of force logic terms, with a logician. The example of an wniversal negative is this: Noman that loveth god, abhorreth the reading of the scripture, ergo noman that abhorreth the reading of the scripture, loveth god. Of a particular affirmative this may be an example: Some raging passion in a man's heart, is anger, ergo some anger is a raging passion.  
The second conversion is called conversio per accidens. And that is, when the subject is made of the predicate, and the predicate of the subject, the same quality remaining, but the signs changed, that is to say, the universal turned in to a particular thus: Every good thing is profitable, ergo some profitable thing is good. The third is called conversio per contrapositionem, when the subject is made of the predicate, and the predicate of the subject, so that by the removing of the predicate, the subject is removed, as what so ever is profitable, is honest, ergo what so ever is not honest, is not profitable. Now let a logician show me in what conversion my question is: he that saith, that adam's sin was not done besides gods will, saith, that it was done by gods wil My schoolmaster saith it is in a simple conversion. But here the subject is not turned in to the predicate, nor the predicate in to the subject, but a declaration only is made, that, not besides gods will, and by god's will is all one.  
And this had been a simple conversion: Adam's sin was not done besides gods will, and gods will was not done besides Adam's sin. Wherefore seeing that in my question there is no simple conversion, my master, affirming it so to be, is a very simple logician. But he saith moreover, that I should have put the question thus, he that saith that Adam's sin was not done besides gods will, meaneth he not, that Adam sinned, not besides gods wil Now this is the song of a couckoo, a tautology, and vain repetition of the self same thing, or it importeth, that the speeches be of one force, and signify the same thing after my meaning. Who seeth not now that god hath sent such a swimming in to this addle head, that the man knoweth not what he reproveth, dut confirmeth his adversaries saying, while he would overthrow it. Let us proceed, to this my syllogism. Whatsoever god suffereth to be done, he willeth & ordaineth to be done, after S. Augustine's meaning, but god suffered Adam to sin, as no great saint m. Masker granteth, ergo it was god's will, that Adam should sin, this disguised popely person, saith that the mayor, and the conclusion be false. But I will prove the mayor to be true, and than I trust he will not stick to grant the conclusion to be true. For I am sure that he will find no fault in the minor, because it is his own. S. Aug. saith, that god suffereth nothing, but by just judgement, and that he suffereth nothing unwilling. If god suffer nothing besides his just judgement, and his will, who seeth not, that whatsoever god suffereth, he willeth, and ordaineth to be done, by his just judgement. For show me a thing, that he willeth to be done in the world, and therefore is done in the world, & yet he ordained it not to be done? For the scripture saith, that what soever he would, he hath done in heaven, and in earth. And he hath not brought any thing ro pass in the world, besides his ordinance. And S. Aug. saith, that this sentence of the scripture should not be true, if god would have any thing to be done, and nevertheless hath not done it. But this new saint dareth affirm, that god would that Adam should not have sinned, and yet brought it not to pass, and so overmalapertly, or rather blasphemously ere he beware, he accuseth the holy ghost, & good S. Aug. of untruth. But now I must hear his worthy syllogism.  
Bar. Taheron saith/ that it was gods will and ordinance/ that Adam should sin/ but the word of god/ and S. Aug. say clean contrary/ ergo Bar. Traheron lieth.  
I answer that my master with another lie saith that I lie, because his minor is shamelessly false. For neither the word of god, nor S. Aug. is against my saying, but both make most plainly with it. The trial whereof I permit to the godly. As for the pretty plays, wherein he tombleth himself afterward in his answer, I have disclosed before. The similitude, which he putteth of a king, who perdoneth an offender according to his long purpose before, for the love he beareth to him, is very poor as himself calleth it, and as I may add to his own saying, very pevisch to. For he saith, that the king fulfilled his will upon the man, and yet ordained not, that the man should offend. And than he thinketh, that he hath brought forth a marvelous monster, after a great terrible crack. But he must show, that god hath no more to do in ruling men's minds, than a king hath in ruling the minds of his subjects, if he will bring any thing to the purpose. A temporal kings power entereth not in to men's hearts, nor directeth them, but Solomon saith, that the heart of a king is in god's hand, be it never so fierce, wild, & violent, and that he turneth it whether soever he wil And therefore we ascribe unto god a farther matter, than to pardon offences, according to his purpose, namely even to ordain all things that are done in the world, & to direct, not only men's bodies, but also their minds to what it seemeth good to his unsearchable wisdom. And this the scripture teacheth so plainly, that he must needs have a face of wood, that will deny it. But after that this countrefaite hath properly played this much of his interlude he goeth about to wash an aethiopian, & to purge himself of such vices, as all men know to be in him, that know him. But ever his hap is such, that every thing is the worse for his handling. For the more he washeth, & scoureth himself, the fowler he seemeth to all men. But I am weary of the unpleasant savour of that box, which I wisch never more to be opened before me. As for his railings upon me, and good m. Barckley, we pass as much as we do by the barkings of a cur. Wherefore I leave all that, & come to our matter again. He believeth, that I have belied those great worthy learned men, whom I named in my book, and affirmed to be on my side. wherein he showeth himself to be a man of less reading, than I thought. But let him read Zuinglius De providentia Dei, OEcolampadius commenta. upon isaiah, Mar. Bucere upon the epist. to the Ro. Lutheres servum arbitrium, Petre Martyrs comment. upon the epist. to the Cor. Calvin's Institution, and answer contra calumnias nebulonis cuiusdam, and there he shall find this doctrine that I hold, more plainly taught, & more strongly confirmed, than I can teach, or confirm. Now all that followeth in this jolly triumphant letter, is a sink of such filth, that I am feign to run from it, and let him wallow in it himself alone, that he may brag, that noman durst set upon him. As for me I had rather play the coward, and take me to my legs, than to assault him in so vile and stinking a place, where I should be more cumbered with carinous savours, than honoured with the overthrow of mine adversary. Wherefore he shall stick there still for me, and sing triumphs to himself alone.   

¶ AFTER THIS LETTER, THERE FOLLOWETH A REPLIcation to my book, and former answers made to certain cavillations, and thereto this is the rejoinder.  
MY stout adversaries replication containeth much superfluous talk. But I will draw all in to as much shortness, as I can, and meddle only with those points, that have some colour, whereby the simple may be beguiled. Where I said, that if this be an unreverent speech to say, that it was gods will and ordinance, that Adam should sin, than this is an unreverent speech, to say, that it was gods will & ordinance, that the jews should crucify Christ etc. he denieth my consequent, like a great logician, & laboureth miserably to find some thing unlike in these speeches. And at the last he hath espied, that the scripture says not that it was god's will, and ordinance, that the jews should sin in crucifying Christ. But o sophister how cold god ordain, that the jews should crucify Christ, so innocent a man without their sin? Wherefore he that ordained the jews to crucify Christ, ordained them to sin in crucifiing Christ. And than I give you this syllogism where upon to gnaw: Who so ordaineth a naughty man to kill a very innocent, ordaineth him to sin, but god ordained the wicked jews to kill Christ a most innocent blameless man ergo he ordained them to sin. And ye● god was not the author and proper work of the malicious cruelty, that was in the jews, but ordained only, that the jews should sin in uttering that cruelty of their awn hearts wrought of themselves, & sprung out of their own corruption upon his son Christ, as I have showed in my book, and will show more largely hereafter, when I must bewray how headstrong a beast this is, which will not obey the bridle, but run onstil, and affirm, that to ordain a thing, & to be the author, & proper worker of a thing, is all one. As for his folly in turning gods ordinance, which word the scripture hath in this place, in to gods bare suffering, which word the scripture hath not, is sufficiently uttered before. But see what a fowl fall this fair beast giveth himself. For he writeth, that we can not say, that god so suffered the jues' acts, that he had no doing, or meddling therewith. For their bodies, and souls, saith he, & all the powers, stirrings, & motions of them, were of god etc., First if god had to do with their acts, I am sure they did nothing, whether he would, or no. Secondly if all their stirrings, & motions were of god, than that they stirred, & moved themselves against Christ, was of god. And how that cold be done without their sin, let this lusty logician show. And thus he teacheth, that it was of god, that the jews sinned against Christ. For we speak not of stirring, and moving simply, but of stirring and moving against Christ, which is sin. Howbeit I use not that speech, that the jews sinning against Christ, was of god, not that it may no way be suffered, but because that it may seem to signify, that god was the author, & proper worker of their sinning, which is horribly false. But I say that their sinning was ordained and ordered by god. For god ordained that they, after that sort, should utter the sins, that lurked in their hearts, & so commit most wicked acts against Christ  
This Polyphemus than hath not yet healed his wounded forehead, but in salving of it, hath made it worse. I alleged this place of Solomon, god hath wrought all things for himself, to prove that the world is governed, by god's providence, and tha● nothing cometh to pass, besides his ordnance. To this our noble adversary replieth, with these words.  
Who denieth that god wrought all thinger for himself/ but what maketh that to prove that it was gods will/ and ordinance/ that Adam should sin?  
It seemeth that this famous clerk, thinketh that Solomon speaketh of gods making of creatures, as though his word were bara, or asa, or iatser, but his word is paal, and he useth it, in that sense, wherein it is used in the psal. 44. our fathers have told us, poal paaltha, the work that thou wroughtest in their days. Solomon than speaketh of god's providence, in directing and governing all the acts, that come to pass in the world to his glory. And than I say, that if it be so that god's providence is extended through out all men's doings, than Adam sinned not besides his will, & ordinance. But how like himself is this doughty wight, when he maketh this great reason.  
Sin is a privation/ and absence of righteousness/ ergo it came not to pass by gods will/ and ordinance.  
For who knoweth not, that darkness is a privation, & absence of light? & yet who so shall say, that darkness camme to pass besides gods will, and ordinance, shallbe hissed out of the company of all christians, and driven home again to the pope's poisoned puddle, or to Epicures swine's sty. Where Solomon saith, that god hath wrought the ungodly to an evil day, our solemn divine saith, that god wrought in the generation, and begetting of the wicked, & left him in the state of perdition, that he contracted of his parents. But salomon's meaning is, that god hath ordained the wicked to damnation for his own glory, in setting forth his righteousness, as it is known almost to every barber. When jeremy asketh this question: who is he that saith, a thing is done, and the lord commanded it not, it signifieth to them, that have any skill in the Hebrew tongue, as much as if he had said, who is he, that saith, that any thing is done, and the lord ordained it not. This sentence our giant violently crusheth together, & restraineth only to plagues, and punischmentes. But I will know, who gave him authority, to curtal large sentences, and to turn every thing, in to some thing before I yield to his tyranny. In the exposition of the second place of jeremy, which I alleged to prove, that god's providence reacheth to the directing of men's doings, he granteth, that god used the fury, and malice of the devil, & of the king of Babylon to punisch his people, and yet he will not grant, that he ordaineth men's sins. And no marvel, for they that speak in a frenzy, stick not to speak things fighting with them selves. For they know not what they speak. He laboureth afterward to show, that the king of Babylon's sin camme of his own corrupt inclination, and not of god, as though I had not made it plain before, that though god use, and ordain men's sins to his glory, yet he is not the author & proper worker of them. To the place of Solomon, concerning the governance of lots, & to the place of isaiah, where god teacheth us that he frameth etc. These be his words for answer.  
These places manifestly prove/ that all things are wrought/ and governed by god's providence. And who denieth that? But what is this to prove/ that it was gods will/ that Adam should sin/ which came of the malice of the devil/ and Adam's unclean lust.  
Hitherto this sick man. For he must be very sick, that saith, that all things are wrought, and governed by god's providence, and yet holdeth that sins are committed in the world besides his will, and ordinance. He must be also some what ill at ease in his brain, that maketh this argument, sin camme of the malice of the devil & man's lust, ergo it was not ordained by god. For god can, & doth ordain things whereof the devil, and man's naughty heart, be the authors, very causes, & proper workers, as I think we have now made manifest to every child. But hear farther.  
If you will say/ saith he/ that god's providence so ruled/ and turned Adam's sin/ that he made it to serve his glory/ than shall you understand these places rightly/ and than I will say with you.  
Surely sir, you know well enough, that I have so said, & written more than twice, or thrice, & so have you granted against your will, and to the loss of your sore travail, that I have rightly understanded those places of the scripture, and so must you yield to me in this matter, if you be be an honest man of your word. But some fear you will say rather that you spoke all this in a trance, or in a sudden passion, or that for lack of leisure, you examined not well your writings. But how can you say, that god determined before all time, to rule, & govern Adam's sin, and yet that Adam sinned besides gods will, and ordinance. For god doth nothing, that he had not certainly purposed before all time. But he could not certainly determine to rule, & turn Adam's sin to his glory, if Adam sinned besides his will, and ordinance, and might for all his will, & ordinance have not sinned. After this our glorious champain cometh to the argument, that was made out of these words of David, god willeth none iniquity, and granteth without thanks, that I have taught the true meaning of the place, and so over turneth the reason, wherein he gloried so much before. But he falleth again to his old gross error, that a man can will nothing, wherein he delighteth not, which fondness he might have found confuted in the later end of my book sent unto him. And if he read that place, and yet would stick still in the same mire, it appeareth, that he had liefer be counted shameless, than a man reform. And so I fear I shallbe feign to leave him, unless god vouchsafe speedily to show his mighty hand. Where I said that they ascribe weakness to god, that teach, that Adam sinned besides gods will, & whether god would, or no, he avoideth it properly with this only, that my similitude ascribeth weakness to gods wil But though I had so slenderly handled the matter, as I thank god I have not, yet he had not therefore avoided, but that he had ascribed weakness to god.  
Nether should he have thought, that he had well purged the more of his own garments, by casting other like mire upon mine. But let us see how profoundly he pierceth to the bottom of darkness to fetch up this gear. To say, that god willeth a thing, wherein he delighteth not for itself, he affirmeth to ascribe weakness to god. For we can not will a thing, wherein we delight not, nor allow, but for eschewing of greater inconvenience, which else we can in no wise avoid. First mark, that whereas he affirmed simply before, that we can not will the thing, that we delight not in here I can not tell by what mischance, he granteth, that we may will a thing, wherein we delight not, for the avoidance of a greater inconvenience. But I will shortly show that we may will a thing for a certain purpose, and not delight in it, for itself, though we be not compelled thereunto through the danger of a greater inconvenience, & though we might avoid it. I pray you o the lest of the noble company of Durandes, and Dorbeles', may I not will, that you shall utter your folly in writing, wherein I promise you, I delight not, for a certain purpose, namely that no man hereafter may run in to the like madness, though I cold otherwise avoid it, without the compulsion of necessity? And albeit that I could not bring all this to pass, yet I know god could bring it to pass, not through the weakness of his will, as you dream, but through the mightiness of his will, as men see that be awake. Cold not god I pray you will and ordain Satan's ministers, to rob job, unless he delighted in their robbery for itself, or of necessity to avoid a greater inconvenience? Cold not he will, and ordain Achabs' false prophets to lie, unless he delighted in their lying for itself? Cold not he will, and ordain, that Hophnie, and Phineas should not hear their father's good admonition, because he would kill them, unless he delighted in their stubborn disobedience, or of necessity to avoid a greater inconvenience? God than willeth things, that he delighteth not in for themselves, neither by reason of weakness, nor to avoid a greater inconvenience, but to set forth before men's eyes, his power, his wisdom, his righteousness, his goodness, and mercy. Which virtues yet never to be known to the world, we may well judge to be an inconvenience touching us, but touching god, it is none at al. For he might have remained perfectly blissful in himself, though he had never made us. Away than with this vain jangling. But let us see more of this gay stuff. Our pretty Polyphemus will not confess, that he goeth about to pull god out of his throne. For saith he, his office of governing, consisteth not in this, that it was his will, & ordinance, that Adam should sin. But if you take from god the ordaining, governing, and directing of adam's sin, and of all men's sins, you shall discharch him of a great part of his government, and so far like a young giant, you go furiously about, to pull him out of his throne, to your own destruction. But we are demanded an high question, how we can prove that they, which teach, that it was not gods will, that Adam should sin, do teach that things be done whether god will or no. I pray you master Doctor, he that doth the thing, that you would it should not be done, doth he it not, whether you will, or no? But you say, that Adam sinned not, whether god would or no, for god suffered him to sin. But that proveth not yet, but that Adam sinned whether god would, or no. For one may suffer a thing to be done, whether he will or no. If you will say, that god suffered it willingly, than you grant with us, that it was his will, that Adam should sin. And than you have played the part of a very honest wise man all this while. Where to mine answer, that god testified to Adam by his commandment, what he allowed, and what his pleasure was, you reply, that if god had willed, & decreed, that Adam should through his own fault, do the thing which god had forbidden before, god should therein have willed, and decreed, the commandment that he gave before to be broken, and than that had been a contrariety, and repugnantie in him, I answer that you have more than serpent's eyes, if you see that contrariety, and repugnantie.  
You may well dream, that you see it in your sleep, but when you awake, you shall perceive, that it was but a vain fancy, & a flying imagination. For may not a father lay up apples in his chamber, and give a commandment to his children, that they shall nor meddle with them, and yet will, & decree with himself as much as a man may will, and decree, that they shall steal them away, and eat them, to this end, that he may jerk them well, and thriftily, whereby while they live afterward, they may fear to steal, or to be liquorous, or to break their father's commandment? May not I say a father do all this, unless he be contrary, and repugnant to himself? Much more cold god will, & decree, that Adam should break his commandment through his own fault, for a more excellent purpose, without contrariety, & repugnance in himself. When afterward you say, that Adam in sinning did not the will of god, if by the word, will, you mean god's decree, you miss the cushion, if by the word, will, you mean that god allowed not adam's sin, ne had pleasure in it, for the sin itself, I assent thereunto. But how have you than proved that it was not gods will, decree, and ordinance, that Adam should sin? Against mine answer to the fourth argument spoken of in my book, you have brought nothing worthy to be rehearsed. Wherefore I pass over to mine answer to the fift argument. Against him that objected Adam's free will, I said that gods will, and ordinance, letted not, but that Adam should do freely, and willingly without compulsion, that he did. And how that might be, I showed by exemples, which you touch not because they were to hot. But to that you reply, that I wring Adam's free will all together on the lift hand, that is to sin, & death, but I leave not free will to the right hand, that is to the keeping of god's commandment, and eternal life. I answer that god made Adam in such integrity, uprightness, & perfection of nature, that when he would do gods commandments, he might do them freely, and willingly, & have abundant sufficienty of natural strength thereunto, and when he would decline from god's commandment, he might do the same freely, and willingly through his own fault, and not through want of natural strength. And I say that his free will stood in this uprightness, strength, & perfection of nature, & not in choice of this, or that. For if there were no free will, but where a man may choose whether he will do the thing that is good, or the thing that is evil, than there were no fire will in god, whose will is most free. For he can do no evil, but only the things that be good. Wherefore where things be done freely, and willingly, and without compulsion through no want of natural strength, there is free will say I.  
And this I know was in Adam, but no such free will, whereby he might disappoint gods certain purpose, or whereby it should follow, that god had yet determined nothing certainly. But now though many things powered out to no purpose follow in this replication, I may not pass over, that where I asked, whether he would say this: Death came in to the world by the envy of the devil, ergo it was not ordained by god, he answereth flatly, that death was not ordained by god. And allegeth a sentence for him, out of the first of wisdom. God made not death, neither hath he pleasure in the destruction of the living. To this I say, that the author of that book, meaneth no more but that god was not the proper cause of death, but the devils envy, and man's sin, and yet it followeth not but that god ordained death for men's sin. For a king in his realm ordaineth hanging for thieves, and murderers, and yet is not the proper cause of their hanging, but their own naughtiness. And I say once more that he that saith, that god ordaineth not death for men's sins, saith that men die besides god's ordinance. But this gear is to gross, where with farther to cumber the reader. Now followeth a worthy matter. I made this syllogism: whatsoever was in Adam, was in him by god's will, and ordinance, sin was in Adam, ergo etc. My ioilie challenger denieth the mayor of this syllogism. as though all the scriptures that I alleged before, & S. Aug. sentences, did not prove it to be infallibly true. But to say that sin was in Adam by god's will, and ordinance, he affirmeth to be all one with this, god is the author of sin, for he can not see how any body can ordain a thing, and not be the author, head spring, cause, and proper worker of it.  
And he laboureth to prove this by lame similitudes, as though that if he could prove it so in some things, he had by & by proved it so in all things. Hereunto I answer, that the scripture showeth plainly, that all the things, that be in man, be in him by god's ordinance, and the same scripture showeth, as plainly that god is not the author of sin. Wherefore to ordain sin, and to be the author of sin, is not all one. And that to ordain a thing, and to be the proper cause, author, and worker of a thing, is not all one, these exemples may teach the unlearned. He that setteth his wine abroad in the sun to be made vinegar, ordaineth it to be made vinegar, and yet he is not the proper cause of vinegar, but the nature of the wine, and the hot sun beams. Again he that in spain cutteth dounne grapes, in the summer, and layeth them in a sunny place, ordaineth them to be made reasines, & yet he is not the proper cause of reasines, but the nature of the grapes, and the heat of the sun. Finally to bring a plain rustical example, he that hangeth up swine's flesh in a chimney, ordaineth it to be made bacon, and yet he is not the proper cause of bacon, but the nature of the flesch, and smoke. Wherefore sith it is evident, that it is not ever all one, to ordain a thing, and to be the proper cause, and author of a thing, we may boldly say, the scripture bearing plain record, and S. Aug. and sundry other most excellent writers holding up their hands to the same, that god ordaineth sin, and yet is not the author of sin. How god ordained Adam to sin, through adam's own fault, and without all manner of fault in god, I grant in deed, that it is hard for weak wits to understand, nevertheless I am sure, that it is most certainly true. And so we are all bound to believe, whether we understand it, or no, unless we will flatter and please ourselves in a most open, & a most dangerous error. And if I would superfluously spend words, I could easily show, that the exemples, which my doctor bringeth to declare, that to ordain, and to be the author of a thing, is all one, prove not his purpose. For who knoweth not, that Solon was not the author of the laws, which he ordained among the athenians. For those laws were before in other common weals, and chiefly in the common weal of the hebru., & god's wisdom in deed is the author of all good laws, & nomamnes head. But the matter is to manifest of itself. And the rest of the replication is mere trifling. Where the scripture teacheth, that god bade the lying spirit to go in to Ahabs' prophets, and to deceive Ahab, he answereth, that god suffered the lying spirit to go etc. But he should have showed, that to command a thing to be done, is no more, but to suffer a thing to be done. But I will here present my doctor with this syllogism: he that commanded the lying spirit to go, and to make liars, commanded him to sin, but god commanded him to go, & to make false lying prophets, ergo he commanded him to sin. But god commandeth nothing, which he ordaineth not, so he ordained him to sin. And yet every stark fool may see, that god was not the author, & proper worker of the lying spirits sin, but found it in him all ready wrought, through his own corrupting of himself, and justly used it to punisch that naughty man. And why, I pray you, should not god command and ordain a sinful body to show his nature, that is to say, to sin? It is certain by the testimony of the scripture, that god commandeth Satan to do many things, and I would feign know how he can bid him to do any thing, & not to sin. Wherefore he that biddeth him do any thing, must needs bid him to sin. But seeing that god commandeth him to do many things, & commandeth nothing besides his own ordinance, it followeth of necessity, that god ordaineth sins to be done, though he be not the author, and proper worker of sin. But let us see more. He is angry that I said, that he turned all gods doings in to sufferings. For he saith, he turneth not all, but some. But than I say, that he hath brought nothing against my sentence, that it was god's will, and ordinance, that Adam should sin. For unless he can prove, that all gods doings be sufferings, I will hold my sentence still in the number of those things that are done, & ordained by god, and not among those, that be only suffered by god. And I will not suffer my sentence to go a straw breadth from her place, until I see by what right he can remove her. Touching gods sufferance, and how he suffereth nothing besides his will, & ordinance, and that his sufferance is his ordinance, I have sufficiently declared before. Here I might make an end, saving that my good honest fellow complaineth, that I left three things of his unaunswered, where as in deed I left but one of them unaunswered, & that was, for that I saw no cause why I should answer it. And this is the gay thing that must be answered.  
Your assertion simply understanded/ saith he/ is plain blasphemy by your own confession.  
Because I am driven, and compelled, I answer to this, that hitherto I never said so in my life. And yet I deny not, but that it may be so exponed, that it may contain blasphemy, as if a man would say, when I affirm that it was gods will and ordinance, that Adam should sin, that god ordained Adam to sin, only because he delighted in sin, or for the sins sake alone, or as though god were the author, & proper worker of Adam's sin. But I say that such an interpreter, and glosser, should not only show himself a froward overthwart fool but also a shameless mad man. For I myself have declared that, that is as far from my meaning, as hell is from heaven. Nether can any man justly pike it out of the words. Howbeit I know that there is nothing so well spoken, that a perverse wrangling wit can not by wresting, & wring deprave. And here I would make an end of these jousts, but first I am required to say somewhat to the common objection, that is in the mouth of every pert peremonger, of every rascal, and every rakehell. For they babble, that if all things, come to pass according to god's foresight, providence, and certain unmoved, and unchangeable ordinance, than they will make no provision for meat, to satisfiie their hunger, they will use no medicine in their sickness, they will not procure to avoid any danger etc. For the good things that god hath ordained For them, they shall have, & the evil, that god hath appointed, they can not eschew. So that either it shall not need, or it shall not boot to labour for the obtaining of the one or avoiding of the other, sith all must be, as it is already decreed, & determined without alteration, and change. But o rude rabble what if god will use your labour, and the wisdom, and gifts wherewith he hath furnished you, to serve his providence, will you refuse to be his instruments with all that you have of him? If it be his ordinance to feed you through your travail, will you lie gaping while meat fall in to your mouths out of the clouds, which thing you perceive he hath not appointed? If it please him to heal you by the virtue, that he hath given to herbs, or spices, or other simples, an you will not be so healed, I would you should be sick still. If he will have you to escape dangers through the wisdom, and wariness, that he hath planted in your hearts, an you will not use the same, you are worthy to perisch in them, & so god will use your folly to your just destruction. The godly ever like that well, that pleaseth god, neither will they show themselves either so unthankful, or so folisch, as to despice, or refuse the means, that he hath appointed. And though they know that nothing can come to pass otherwise than he hath ordained, yet they know not whether this way, or that way, by this mean, or that mean, he will bring his purpose to pass. And therefore they use the mean with thanks, that seemeth most likely, according to the wisdom, that god hath given them. For whether god work things by himself, or by those means & instruments, that he hath appointed, all his one to them, and they acknowledge his wisdom, and goodness aswell in the one, as in the other. But yet these hogs grunt more swinishly, that if all things come to pass by god's providence, than robberies, adulteries, murders are not done, but by god's will, and ordinance, and than why are thieves, adulterers, and murderers punisched, sith they have served gods will & providence. This filthy flock must understand that wicked men commit not their naughty villainous acts to the intent to serve god's will, but to satisfy their own lusts. For he serveth god's will, that doth the thing, that god commandeth him to do by his word. But in what word hath god commanded any man to commit adultery etc. But you will say if god had not determined, and ordained these things, they should not come to pass. I grant, for god useth men's naughtiness to his glory, and showeth his wisdom in uttering men's inward poisoned affections, and his righteousness in punishing one sin with another. But are they therefore not to be punished, because god ordaineth, that they shall bewray their privy filthiness and abomination? Or do they power out & show abroad the wickedness of their hearts, to serve gods will, or their own will, and raging desires? If it be plain, that they dotingly run after their own unbridled lusts, without all respect of gods will, and commandment, yea in contempt of god, and his word, they are neither worthy, nor shall escape god's vengeance. And we may not be now so folisch, & ass-headed as to think that god in ordaining men's evil deeds is defiled therewith. For we have been taught often enough, that he is not the author, and proper worker of them. And therefore he remaineth ever pure himself in bringing forth to light, & in ordering that is unpure in us, and the filthiness cleaveth upon them only, that are the proper workers of evil, and not on him, who ordaineth well, that men, & devils have wrought evil. But of this matter we have spoken as much, as may suffice all such, as seek rather to know the truth, than to wrangle, and show eloquence in prating brawling, and cavilling.  
Now good reader thou shalt understand, that before I had all finished this my little travail, the papist that I here speak of, who challenged me, and ran against me at the tilt, though his place remained, was no where found. Seeing than that he was conveyed out of the nature of things, through god's goodness, I thought it should be hurtful to noman, and profitable to many, if I went forward with my matter begun, and if I should publish it to the world, whereof I had delivered part to the printer before. Further thou shalt understand, that these godly men, whose names here follow, with certain other, not only subscribed with their own hands to the doctrine, which I have here set forth, but also confirmed the same with sound, & pithy arguments written by common consent in a letter to the papist now departed, and gone out of the world.  
These be their names.  

¶ M. Roger Parker.  
¶ M. johan. Turnor.  
¶ M. Doctor Perkins.  
¶ M. Thomas Rose.  
¶ M. Gilbert Barckley.   
Of these the first two be very godly gentle men, and well trained in god's word. The other three have been long faithful ministers of god's word, & be all men right worthy to be reverenced, not only for their honourable age, and grey hears, but also much more for their fervent zeal towards true religion, and for their great gravity, and sincerity of life.  
After this M. Robert Watson a witty man long exercised in matters of divinity, & able to join in disputation with the pope's band in their chief filled of glory, & where they most approach the altar, though he were not present at the first subscription, yet afterward being talked withal, and required to show his judgement, subscribed, with these words:  IT WAS GOD'S WILL, AND ORDINANCE, WILLINGLY TO SUFFER ADAM TO SIN, WHICH SIN GOD OF HIS OMNIPOTENT POWER TURNED TO HIS GLORY. ¶ BY ME RO. WATSON. 
In this short sentence M. Watson hath declared, that god suffered Adam to sin, not as one that would not meddle with the matter, nor bend to any part, but as one that had willed, and ordained, that sin to be done. And therefore he thought it not enough, to say, that it was god's will, but he would add moreover, that it was god's ordinance, and that willingly, because he so purposed of himself, and because it seemed so good to his eternal wisdom. And that noman therefore should impute the fault of Adam's fall to god, ne make god the author, or proper worker of sin, he would signify by this word (to suffer) that albeit that it was god's will, and ordinance, that Adam should sin, yet god wrought not Adam's sin, but in suffering ordained it according to his will to be wrought through the envy of the devil, and Adam's own fault, as M. Watson than plainly expressed, & as you may find sufficiently taught in my exposition upon a part of the 4. cha. of S. Io. revel. and in the later end of my former answer to certain sophistical cavillations. Certain other also very godly men, and very worthy to be remembered, subscribed to this our sentence, whose names in consideration of their travail abroad in the midst of this crooked generation, I thought not good to express in this place. Finally the hole company agreed to this doctrine, that I have here defended, and published, except one person only, which stood as a neuter, neither condemning, nor approving either part. And in deed among all other, he was of  estimation. To god almighty therefore, who through his gracious goodness vouchsafed to open this truth unto us, to the great comfort, and stay of our weak afflicted minds in this woeful time, and hath given us a common consent therein, be all glory, and praise for ever. Amen amen.   
S. Aug. in the first book of the predest. of saints cha, 16. It is than in the power of naughty men to sin. But that in sinning the same naughtiness shall do this, or this, it is not in their power, but in the power of god, who divideth darkness, & ordereth it, that of this also that they do against god's will, there is nothing fulfilled but gods wil S. Aug. in the bo. of free will and grace cha. 20. Which holy scripture, if it be diligently looked in to, showeth that not only the good wills of men, which he made of evil wills, and being made good by him guideth to good acts, but also those wills that continue the creation of the world, be so in god's power, that he maketh them to be bowed whither he will, and when he will, either to do good to some, or to punish some, as he himself declareth by his most hidden in deed, but undoubtedly most just judgement. For we find some sins to be punishments even of other sins. As is the hardening of Pharaoh, the cause whereof is also declared, to show godddes power in him. Wherefore the lord saith to joshua: The children of Israel shall not be able to stand. What is this, they shall not be able to stand? Why did they not stand by their free will, but fled their will being troubled through fear, saving that god ruleth over the wills of men, & when he is angry, turneth whom he will in to fear? Did not the shameless man, the son of jemini rail upon king David by his own will? Nevertheless what saith David? Suffer him to rail, for the lord hath commanded him to rail upon David. Lo how it is proved, that god useth the hearts even of evil men, to the praise, and aid of good men. In the same bo. cha. 31. Who should not tremble at these judgements of god, whereby he worketh even in the hearts of evil men whatsoever he will, rendering yet to them according to their deserts. And again: By these & such testimonies of the holy scripture, it is made manifest enough, that god worketh in the hearts of men, to bow their wills whither so ever he will, either to good things according to his mercy, or to evil according to their deserts, through his own judgement without doubt sometimes open, sometimes hidden, but ever just.   

¶ CESSENT SOLITA   printer's device with a farmer or agricultural worker labelled "SAT QVERCVS" standing between a wheatfield with a crucifix at the center labelled "VERITAS" and a tree entwined by a serpent labelled "VMBRA" 
¶ DVM MELIORA.  
¶ AN. DOMINI M.D.LVIII