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…

First of all (filthy Sycophant) by this argument which thou takest, it may appear to every one, with what mind thou undertookest to deal in this cause, that is, swelling with that envy and lewdness, which bereft thee of all judgements a good while ago, but thou wouldest not lose this pleasant saying, nor indeed hast thou lost thy labour, sith I think there was yet no man found that could read these thy writings, without extreme laughter. But Calvin seemeth to me for this cause to be much bound to thee, because thou doest slander him so openly, for indeed to be slandered of so obscure a man, such, as every one that knoweth thee, doth long ago confess thee to be, is to be praised, and in deed with that kind of praise, which of all others is most commendable, seeing it is void of all suspicion of flattery, but these railing trifles we may leave to thee, for more forcible is that renown, which all Churches give to the faithful Prophet of God, (albeit least of all requiring it) than that it may be defaced with the scoff of a blabish railer, and greater is the dignity (that thou with thine mayest burst with envy) of this faithful servant of God in Christian Churches, then that it may be obscured with any thy foamings. But go to, let us join together, thine argument is such, God can not will contraries, a lye and truth are contrary, ⟨p. 121⟩therefore he can not will both, but he suffereth a lye, and willeth truth. Then is therefore difference between will and sufferance. Hear now good man what I answer. I say, there is a manifest ambiguity in the name of will, for sometimes will is spoken of those things which we simply allow in themselves, sometimes it extendeth further, and also belongeth to those things, which we in no wise approve in themselves, yet we embrace them for others, and in deed so much, as that we persuade, and for our power execute them. As for example: there is none except a bloodsucker, who simply loveth war, seeing it bringeth with it innumerable evils. There shall be also some Prince, an enemy to the Country, who so oft as he can not other ways defend his people, he had not rather take in hand lawful war; than resign the people to the enemies lust. Therefore a good and gentle Prince simply will not war, if thou considerest war in it self: yet he will for just causes go to war:

FIrste of all (filthy Sicophant) by this argumente whiche thou takest, it may appeare to euery one, with what mind thou vndertookest to deale in this cause, yt is, swelling with that enuie and leawdenesse, which bereft thée of all iudgements a good while agoe, but thou wouldest not lose this pleasant saying, nor indéede hast thou lost thy laboure, sith I thinke there was yet no man found that could reade these thy wrightings, withoute extreame laughter. But Calnine séemeth to me for this cause to be muche bounde to thée, bycause thou doest sclaunder him so openly, for indéede to be sclaundered of so obscure a man, such, as eucry one that knoweth thée, doth long agoe confesse thée to be, is to be praysed, and in déede with that kinde of prayse, whiche of all others is most commendable, séeing it is voyde of all suspition of flatterie, but these rayling trifles we may leaue to thée, for more forceable is that renoune, which all Churches giue to the faithful Prophet of God, (albeit least of all requiring it) than that it may be defaced with the scoffe of a blabish rayler, and greater is the dignitie (that thou with thine maist burst with enuie) of this faithfull seruant of God in Christiā Churches, then that it may be obscured with any thy fomings. But goe to, let vs ioyne togither, thyne argumente is suche, God can not will contraries, a lye and truth are contrarie,