Display of Popish Practices, Slanders · Slander 3 · Argument 1
The Sycophantes firſt Argumente to the thirde Sclaunder.
AGAINST the thirde of the difference of will and ſufferance, they ſaye thys. Caluine ſayeth that he is a Prophete of GOD, and wee ſaye, he is a Prophete of the Deuill. But it is of neceſsitie that one ſorte doe lye, for if hee be a Prophete of God, wee lye, but if he be the Deuils Prophete he lyeth, who ſayeth hee is a Prophete of God. But if both be, GOD willing it, that is, if GOD will that Caluine ſaye that hee is a Prophet of GOD, and that wee ſhoulde ſaye hee is a Prophet of the Deuill, he will contraries, which is impoſsible: for if God wyll a lye, he will not the truth, or if he will the truth, he will not a lye, wherevpon it followeth, that if he will that one ſorte ſay the truth, he will not that the other do lye, but out of doubte one ſort do lye, therefore they lye, God ſuffering, and not willing it. There is therefore in God a difference, betweene ſufferance and will.
REFVTATION.
FIrſte of all (filthy Sicophant) by this argumente whiche thou takeſt, it may appeare to eueryevery 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 giuegive 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 vsus ioyne togither, thyne argumente is ſuche, God can not will contraries, a lye and truth are contrarie, therefore he can not will both, but he ſuffereth a lye, and willeth truth. Then is therefore difference betwéene will and ſufferance. Heare nowe good man what I aunſwere. I ſay, there is a manifeſt ambi…uitie in ye name of will, for ſometimes will is ſpoken of thoſe things whiche we ſimply allowe in themſelues, ſometimes it extendeth further, and alſo belongeth to thoſe things, whiche we in no wiſe approue in themſelues, yet we embrace them for others, and in déede ſo much, as that we perſwade, and for our power execute them. As for example: there is none except a bloudſucker, who ſimply loueth warre, ſéeing it bringeth with it innumerable euils. There ſhall be alſo ſome Prince, an enimie to the Countrey, who ſo ofte as he can not other wayes defende hys people, he had not rather take in hand lawful warre; than reſigne the people to the enimies luſt. Therefore a good and gentle Prince ſimplye will not warre, if thou conſidereſt warre in it ſelfe: yet he will for iuſt cauſes goe to warre: nor doth he …dlys ſuffer his people to vndertake that, but of his owne accorde and willinglie, he goeth to warre euen with the danger of his owne life. But who maye thinke that the Magiſtrate, excepte he be altogither cruell, is delighted with the griefe of any Citizen, much leſſe with his death? yet the ſame albeit ſorrowing, and in no wiſe allowyng the ſlaughter, in that it is ſlaughter, ſhould in no caſe idle, or againſt his will, but with his will and ſeriouſe endeanour, make inquiſition vponupon an offenſiue Citizen, and deliuer him being conuict, into the hands of the formentor, with commaundement giuen, to execute him, with this or that forture. But warre and peace, to ſaue and kill are contrarie, yet who is ſo ſottiſhe, that would therefore denie, that the Prince can not will both at one and the ſelfe inſtant? but ſay, by what meane? thou wilte alleadge that in déede, bycauſe warre is not contrarie to peace, in ſo much as the Prince willeth it, yea it doth aſſiſt peace: nor to kill a Citizen, is contrarie to the health of Citizens, for as much as a good Prince killeth an euill Citizen, ſith hée killeth him iuſtly, that he mighte defende the good. But ſéeſt thou at laſt good mā, that thoſe things in themſelues do very well agrée, whiche thou calleſt contraries? But if thou arte conſéreyned to acknowledge this difference in the very actions of men, thou whiche feareſt not to meaſure all the workes of God by common reaſon, wilte not héere ſuffer thyne owne rule to holde? But goe to, lette vsus trie theſe by the rule and preſcripte of the very worde of God. We acknowledge that whiche Dauid ſayde to be true for euer. Thou arte a God whyche will not iniquitie, and hold him that thinketh otherwayes, for a wicked and blaſphemous man. But that whiche thou doeſt collect, that is, that when we ſaye without all exception, that nothing is thought, ſpoken, or done, wherein the will of God doth not come betwixt, and that we euen endeuoure ☞that, that God is the author of all wickedneſſe and miſchiefe: but we ſaye this, that this is nothing elſe but too manifeſt a ſclaunder. For we affirme, that in God there can be no difference of good and euill, albeit for as much as he is God, after his peculiar and proper manner, he is cauſe of all and eueryevery thing. For all things, in ſo muche as they are done by the will and decrée of God working (as the Apoſtle ſayeth Epheſ. 1.11.) whether hée performe his worke by good or euill inſtruments, are alwayes iuſt, good, and holy, but in ſo muche as the inſtrumentes worke, ſometimes their actions be good, and therefore acceptable to God, but ſometimes euill, and therefore inacceptable to God, and inthralled to his iuſt iudgement. For albeit God willeth and doth all things that be done, yet he willeth not all things in ſuche forte, or executeth in ſuch wiſe, as the inſtruments will and do, for the faulte is in the inſtrumentes, not in God. But nowe it is that we ſée whych workes of the inſtrumentes bée good, and whiche alſo euill. But that that maye bée conueniently made playne, wée ſay, that the will of God is vſed in two ſortes, for ſometimes it conteyneth onelyonly thoſe things, whiche the Lorde dothe ſimply allowe, that is, bycauſe the qualitie of them is good of it ſelfe, as when Dauid ſayeth, teach me to doe thy will: and when wée pray the father that hys wyll may be done in carthe as it is in Heauen, that is, that all our life may be framed to hys wyll. In theſe places I ſaye, and innumerable others, the will of God ſheweth nothing elſe, than that whyche the Lorde hathe manifeſted to vsus in his word, to be acceptable and pleaſante to hymſelfe: nor in déede doe we ſaye, that Sathan or men, in that they doe euill, doe the will of God, but rather reſiſt the will of God, and therefore in the end to ſuffer iuſt puniſhmentes of theyr wickedneſſe. And therefore we determine that they are euill, whoſe qualitie is ſuch, that in themſelues they diſpleaſe God But contrarily, thoſe are good, which God dothe ſimplye in themſelues allöwe: but ſometymes the wyll of God doth conteyne euen thoſe thynges, whiche he dothe not ſimply allowe, but rather reiecteth and reuengoth them, which yet he dearéeth, & foreign by his meane, and in a certayne reſpect do pleaſe him, which when thou vnderſhandeſt not, thou fooliſhly reprchendeſt. For what? wilt thou deny yt they do heynouſlie offēd which perſecute ye Churche but yt the ſaincts are afflicted by ye wil of God, if it be ſo yt thou denie it, Peter himſelfe ſhall refute thée in two places, It is better (ſaith be) if God wil ſo,1. Pet. 3.17 and 3.…0. that you be perſecuted for well doing than for euil. The ſame in ye ſame Epiſtle, Thoſe (ſaith he) that by ye wil of God are afflicted, let thē cōmit their foules to him … wel doing, as to … faithfull creator. Doſt yu heare yt name foreign of will? But what ſayeth Paule, where be handleth the ſame arguments? Thoſe (ſaith he) whome he knew before, he predeſtinate to be cōformed to the image of his ſonne.Rom. 8.29. Now therefore we perceyue, that the Predeſtination and will of God did come betwixte in the afflictions of the Sainctes. Peter alſo in another place, diſputing of the Croſſe of Chriſt (which place we hauehave oftentimes alreadie cyted) maketh mention of foreign the determinate councell,Actes. 2.23. and foreknowlege of God.Actes. 4.28 And in another place, the whole Church at Hieruſalem maketh mention of the hand and councell of God, but dothe God allow the wickedneſſe of them that perſecute the Church? no in déede, but the wicked whyche perſecute the Church ſhall at the laſt ſuffer deſerued tormentes. But God dothe dayly trye out, and perfite his Church by that ſame thing, which he worthily reuēgeth in his enimies: and in this reſpecte, the will, councell, ratified and determined decrée, and finallie, the very worke of the moſt iuſt and moſt wiſe God, doth no leſſe come betwixt, than when he vſeth choyſe and holy inſtrumentes, to the accompliſhment of things of themſelues moſt good and excellent. If this conſolation be taken from vsus, as in déede it is, if we beléeue ye dreaming I can not tell of what idle ſufferāce, beſides the wil and decrée of God in ſuch as theſe, how ſhall we euer remaine firme and conſtant? nor doth he ſay al things, which thinketh yt the end & iſſue of al ſuch matters are gouerned of God. But this ought eſpecially to be beléeued, yt Sathan, or Sathans inſtrumēts, can not practiſe againſt vsus, be it neuer ſo little, that y• our good father hath not from euerlaſting decréed & determined for our cōmoditie, yt our cōſolatiō might be full & firme. But it may be that in this kind of euil, whereby the godly are afflicted, thou wilt denie, yt Peter, Paule, & the other holy wrighters, whē they make mētiō of ye will, coūcel, decrée, & hand of God, do not intend thoſe that perſecute the church, but them rather which ſuffer theſe things. But it I ſhall remoue this obiection, I ſeare leaſt ſome may thinke, that I do you an open iniurie, who ſhould ſuppoſe that it were poſſible that you ſhould broche ſuch fooliſh queſtions. Yet I will alſo vndoe this doubte, bycauſe I ſée nothing of it ſelfe ſo playne, and without all difficultie, whiche may not gréedily of you be taken, to the ende you may both incomber your ſelues and others. Firſt of all theſe things are ſo vnited in themſelues by mutuall relation, that is the acti… of thoſe that perſecute the Saintes, and the ſufferaunce of the afflicted Sainctes by them, that he whiche ſaithe God will this, but dothe onelyonly ſuffer that, may worthily ſéeme …oyde euen of common reaſon. But leaſt I ſéeme to contende with thée with reaſons drawen only from common ſenſe, (which compaſſe of contention thy ſelfe yet ſéemeſt to hauehave prefixed vsus) go to, let vsus heare the Spirite of God himſelfe ſpeakyng, whoſe authoritie I wiſhe thou couldeſt once preferre before thy fruiteleſſe and childiſhe inuentions. Iob beyng giuen into the hande of Satan not for any ſinne of hys, but for a moſt excellent example both for his and our confirmation ſake, the Lorde (ſaith he) hath giuen,Iob. 1.21. and the Lorde hath taken away. What wouldeſt thou anſwere here, good man? agreeth the worde of takyng away with Iob, from whom the thing was taken, or rather with him who taketh the thyng? For Iob neyther crieth out that he hath wrong done him, or excuſeth ye théeues, but acknowledgeth and reuerenceth the ſuſte will of God in giuing and takyng away: I ſay, he acknowledgeth the will of God. Who may not ſée that Iob by the worde of taking away, aſwell as giuing, hath intended not onelyonly the will and purpoſe of giuing and taking away, but euen the very ſelfe giuyng and taking away? For the Lorde both in giuing and taking away, vſeth whatſoeuer inſtruments be pleaſeth, and that in nowiſe inforced but willingly. Therfore in the like argument, as we hauehave ſhewed before, calleth his aduerſaries albeſt wicked men, yet the ſworde and hand of God. And further wilt thou denie, I ſay not only the detecminatiō or wil, but alſo the powre & hand of God to come in betwixt in the afflictions of Saintes, yea in reſpect of the perſecutors theſelues? At the leaſt, heare what Paul ſaith of the moſt bitter death of the ſonne of God He ſpared not,Rom. 3.2. ſaith he, his owne Sonne, but gaue him for vsus all. And wilt thou acknowledge, here no decree, no will of the moſt good God our moſt louing Father: Further let vsus now come to that ſorte of wicked, with whom the Lorde, albeit vſing the handes and helpe of the vngodly, doth yet iuſtly correct his children: here alſo we ſhall ſhew that the decrée, the wil, the counſell, and finally the action of God doth come in betwixt. Finally what examples of outrage, crueltie, & vngoblineſſe, did not the Chaldees ſhe we in Hieruſalem and all Iudes? who is he that lifte vp his hande, that ſtroke Iudah, who (his enſigne being diſplaied) gathered together the Gentiles vntounto warre,Iſa. 9.25.26. Iſa. 7.18. Iſa. 10.5. that with an hiſſe ſtirred vp the people a far off, whiche brought ſtrong and mightie waters againſt Iuda. Let vsus heare the Lord him ſelfe anſwering by Iſai.Iſa 8.7. O Aſſur the radde of my furie, & the ſtaffe of my wrath in their hand. I will fende him to a diſſeinbling people, & I will cōmaund him againſt the people of my indignatiō, that he rob them as a pray, that take ſpoyles, and giuegive him to be trode vponupon as the duſte in the ſtréetes.Ier. 25.9. But what ſaith the Lord in Ieremie? I will ſtād (ſaith he) and will take all the nations of the North & Nabucadnerer my ſeruant King of Babilon, and I wil bring them vponupon this lande, againſt the inhabitans thereof, and againſt al theſe nations by the borders thereof and I will ſpoyle them.Ezech. 24.9.10.11. And in Erechiell, Wo be to the blouddy citie, ſaith hée, for I will make the burning great. I will he ape on much woode in kindlyng the fire, in conſuming the fleſh, in caſting in ſpice, that the very bones may be burnte. What more? Thus ſaith the Lorde God,Ezech. 24.20.21. beholde I will pollme my Sanctuarie, euen the pryde of your power, the pleaſure of you, and your hartes deſice. But I pray thée (good felow) dothe he nothing, but enely forſake, or ſuffer idlely ſomething to be done: or doth he only moderate ye iſſue of things, who himſelfe inciteth ye enimies, appointeth armies, leadeth the hoaſte, and bryngeth euen into the citie, and commaundeth that none be ſpared, kindleth the fire, and by al meanes doth nouriſh it, and finally doth proſtitute the very Temple to the rauine and auarice of all the vngodly? If thou denieſt thys worke of God, the worke, I ſay, of God not idlely lookyng on, but effectually workyng the ſame thyng by Nabucadnerer, I will yet rather beléeue the Lorde, than the falſe Prophete. For the Lorde reaſonyng thus of the ſelfe thyng, that is of the deſtruction of the Citie: After, ſayth hée,Iſa. 10.11. that the Lorde hath finiſhed all hys worke in mounte Sion and Ieruſalem, I will viſite the proude harte of the kyng of Aſſur. Therefore when thou flyeſt to the Sanctuarie of hys idle and fruyteleſſe ſufferaunce, what other thyng doeſt thou ſhewe, but that thou arte voyde euen of common reaſon. For truely it is euen as muche, as if thou ſhouldeſt ſaye that GOD beyng idle, dothe worke agaynſt hys will: except it be ſo, that thou dareſt accuſe the Prophetes, yea euen the Lorde hymſelfe of blaſphemye, and in déede of ignoraunce. But what dyd Dauid, when hée was exaſperated with the curſings of Symer?2. Sam. 16.10. Thus (ſayde Dauid) he curſeth mée, bycauſe the Lorde hath commaunded him to curſe me. So when the tenne Tribesfel away, not onelyonly from Roboam, but alſo from the Lorde himſelfe, for whiche defection they afterwardes ſuffered moſte ſharpe puniſhments, dothe not the Scripture playnely witneſſe that it was the Lordes doyng that the kyng ſhoulde not harken to the people? Truly I do not imagine any thing here, ſith the holy Ghoſt in the reporte of hys Hiſtorie vſeth ☞the wordes cauſe or occaſion, than the whiche I ſée not what coulde be ſayde foreign, more effectuall. Wherefore alſo the Lord himſelfe dealing of this defectiō, and ſpeakyng to the armie of Roboam by Semahia the Prophete.1. Re. 12.24. 2. Chr. 11.14. Goe not vp (ſaith he) neyther fight ye agaynſt your brethren the thyldren of Iſraell: let euerye man returne to his owne home: for this thyng is my doyng. But alſo go to when the Lord threatned that he would reuenge the adultery of Dauid with the puniſhment of a like, and therefore the greater miſchiefe, that is with inceſt. what ſayth he? I will take (ſaith he) thy wiues in thy ſight, and will giuegive them to thy beſte beloued, who ſhall ſléepe with thy wiues in the ſight of this Sunne. Beholds goodfelow, the very wordes of the Lorde. Goe therefore and accuſe God of blaſphemie: For why ſhouldeſt thou not dare to do that, ſeing (bluſhleſſe and ſhamleſſe face) thou dareſt reprehend his ſeruants affirming theſe ſame things, as wicked and blaſphemers? But, thou wilt ſay, theſe hauehave néede of ſome interpretation. But of that we ſhall ſée hereafter. Now let vsus come to the thirde forte of euils, by which the Lorde puniſheth the wicked eyther by the good, or elſe doth it amongſt themſelues, lyke as I ſhould ſtryke wt a hammer, ſo one ſhoulde mangle and flea an other. But here agayne we affirme not that truytleſſe and forged ſufferance or leauyng whiche you dreame, but that the counſell, decrée, will, and finally the action of God, did in déed come in betwéene, and that moſt iuſte and holy, bothe alſo when euill inſtrumentes worke wickedly, whiche God doth moſt iuſtly graunt them, and executeth by them. What then? wilt thou denie that the good are ſtirred vp of God to the deſtruction of the wicked: I thinke not! But what is to be thought of euils committed among themſelues, then alſo when one do iniurie the other, appeareth euen by that place of Eſai, where the Lord calleth the Medes and Perſtans,Iſa. 15.30 whom he would ſtirre vp againſt the Babilonians, his holy ones, and the inſtruments of hys wrath. But alſo in an other place, where there is mention of thoſe kings whiche ſette themſelues againſt Ioſua.Ioſ. 11.20. This was done of the Lorde (ſayth the holy Ghoſt) who had hardened their hartes that they ſhoulde withſtande Iſraell with battell, and that they might giuegive them ouer to the ſlaughter, nor that any pitie ſhould he ſhewed them, but they ſhoulde vtterly be deſtroyed, as the Lorde had commaunded Moſes. But of hardening we ſhall ſée in his place. Now anſwere what it is to deceyue a falſe Prophete. I know what thou wilt anſwere, that is, the ſame whiche thou arte wonte to brable of leauyng: of whiche mater lette vsus heare, if thou wilt, Auguſtines words, diſputyng againſt one Iulianus,3. Booke againſt Iulian. Ca. 5. and playnely refutyng that your ſeparation of ſufferance frō will. What is it (ſaith Auguſtine to Iulian) that thou ſayſte, when they are ſayde to be giuen ouer to their owne luſtes, they are to be taken leaft by the Diuine patience, and not inforced to ſinnes by power? As if the ſame Apoſtle hath not ſet downe theſe two at once, bothe Patience and Power, where he ſayth, what and if God woulde,Rom. 9.22. to ſhewe his wrath, and make his power knowne, ſuffer with long patience the veſſels of his wrath, prepared to deſtruction? Yet what ſayeſt thou of thoſe, that this that is written, And if a Prophete be deceyued when he hath ſpoken a thyng,Eze. 41.9. I the Lorde hauehave deceyued that Prophetetis it patience or power? whiche ſoeuer thou chooſeſt, or graunteſt ☜eche, yet thou ſeeſt that it is the ſinne of him that propheſieth falſe things, and the puniſhment of ſinne. Or wilt thou alſo ſay here, where the Lorde ſaith, I hauehave deceyued that Prophet, it is to be vnderſtoode, I hauehave lefte him, that being ſeduced for his ceſertes, he might erre? Doe as thou wilte, yet in that ſort he is puniſhed for ſinne, that in falſe prophecying he ſinned, But beholde that which the Prophet Micheas ſawe. The Lord ſetting vppon his throne and all his hoſte ſtoode aboute him on his right hand,1. Kin. 2.9.10.21.22. and on his lefte. And the Lord ſaid, who ſhall deceiue Achad King of Iſraell, that he may goe vp, and fall in Ramothe Galaad. And one ſaide this, and on other ſaide that. And there ſtoode forth a ſpirite in the ſighte of the Lorde, and ſaide, I will deceiue him. And the Lorde ſaid to him: In what? And he ſaid, I wil go forth & be a lying ſpirite in the mouth of all his Prophetes. And he ſaide, thou ſhalte ſeduce him, and ſhalte preuaile, goe oute, and doe ſo. What wilt thou ſay to theſe? Verily, the kyng himſelfe ſinned in beléeuing falſe Prophets. Ouer and aboue theſe, it was the puniſhment of ſinne. God being Iudge, and God ſending an euil ſpirite, that we might the more apparantly vnderſtande howe it is ſaide in the Pſalme,Pſal. 78.49. that the Lord ſente the wrath of his indignation by euill Angels. But in erring any whitte, in iudging or doing any thing raſhely or vniuſtly: God forbid. But it is not ſaide to him in vaine: Thy iudgements are as many déepes. The Apoſtle crieth not in vaine: O ſhe déepeneſſe. The ſame, Auguſtine in the ſame place ſayeth,Pſal. 140.9. who can be ſo madde, as when he hath hearde what is reported in the Pſalme, GiueGive me ☞not ouer (O Lorde) to my ſinfull deſire: that hée ſaye, that manne hathe prayed thus, that GOD be not patient towardes hym, if GOD giuegive not, that euills be done,Mat. 6.13. except in afording his patient goodneſſe when they are done. What is alſo that whiche we ſay dailye, Leade vsus not into tĕptation, excepte, yt we be not giuen ouer to oure luſtes? For euerye one is tempted, drawne, and inticed of his owne concupiſcence. May it be, that we aſke of GOD, that his goodneſſe be not patient towardes vsus? We therefore praye not for his merciemercy, but rather proucke his wrath. What wiſe man woulde euer thinke theſe, nay what madde manne woulde euer ſpeake this? God therfore giueth euer into the ſufferāces of reproch, that thoſe things may be done, which are not conuenient: but hée iuſtlye gyueth ouer, and thoſe thinges become ſinne, and the puniſhementes of ſinne paſte, and the deſertes of puniſhementes to come. As he gaue Achab into the lye of the falſe Prophets, as he gaue ouer Roboam to falſe counſell. He doeth theſe thinges by maruellous and vnſpeakeable meanes, whiche knoweth how to execute his iuſte indgements, not only in mens bodies, but in their heartes, whiche maketh not euill purpoſes, but vſeth them as he pleaſeth, ſéeing he cannot will anye thing vniuſtlye. Theſe ſaith Auguſtine agaynſie youre ercoure. But goeto, lette vsus ſtrike ſaile at the laſte. By theſe therefore whiche wée hauehave made plaine in ſo many wordes, and confirmed by ſo many teſtimonies of Scriptures, we ſay, it ſufficientlye appeareth, that the name of Wil doth euen appertaine to thoſe things which although either of their owne nature, or for the euill purpoſe of inſtruments are euill, yet in a certaine reſpect are good, that is, for aſmuche as God by them doth trie oute or correct the good, and puniſhe the euill. Therfore God is not contrarie to himſelfe ſo ofte as he wil, and wil not one & ye ſelfe ſame work, ſéeing it may he done in a diuers reſpecte, nor willeth he reſiſtances, ſo oft as he ſéemeth to will contraries, becauſe it may he, that thoſe which of their owne nature are repugnant in themſelues, may yet in ſome reſpect agrée betwene themſelues: And I will ſhew thée that, in yt ſame ſuppoſition, which thy ſelfe haſte propounded vsus. That Caluin is a faithful & true Prophet of God, it appereth by al thoſe argumēts, wherby yt worthines of mē can be approued to mē. Therfore God wil, & acceptable to him, that Caluine be taken for ſuch as he is, that is, for a moſt excellent inſtrument of the Church, and thoſe that do ſlaunder any man, there is no doubt but they do an iniurious worke againſt God. For he hath ſayde, he that receyueth you receyueth me, & he that deſpiſeth you, deſpiſeth me. Bycauſe alſo Chriſte is ſet for a downefall to many, who therefore louelove darkeneſſe more than lighte, and therefore as worthie that they ſhould periſh, therefore God beyng angrie with the worlde, hath rayſed vp thée a falſe Prophete, and other thy likes cuerywhere, to whome he hath giuen the ſtrength of errour, that thoſe who hauehave refuſed the truth, might thorough you beléeue lies. Therefore as he once commaunded Semei, ſo now you dogges, that you ceaſe not to barke at and bite a man, who of all that liue this day hath beſt deſerued of the Church of God. Yet neither do you ſo much as in you lieth obey the wil of God, but rather fighting againſt God and your owne conſcience, do moſt wickedly & ſhamefully ſlaunder the moſte holy ſeruaunt of God: for hitherto you do yours, and the worke of that ſpirite who hath wholy poſſeſſed you long agoe. But God neuertheleſſe doth performe a moſt iuſte worke by theſe your barkings, & that whiche you do moſt wickedly, and that he leaſt will and alloweth of al others, in aſmuch as it iſſueth from you, this ſelfe thing he moſte iuſtly willeth & alloweth, but vtterly in another reſpect, yt is, foraſmuch, as he by this mean trieth out his Church, and daily more and more kéepeth his ſeruants with buffets in modeſtie and humilitie, or ſtrēgthneth him to perſeueraunce, reuengeth the vnthankefull worlde, and finally, bringeth thée with thine to his iuſt iudgemēt, except it be, that you had rather at the laſte repent. But if thou compare theſe things with that whiche we hauehave ſaide to be namely acceptable to God, that ſuche as his ſeruaunte is, ſuch he be taken of good men, thou ſhalt find, that theſe things be no more repugnant, betwéene themſelues, than when the Lord willeth and commaundeth, at one, and the ſame time, the South winde, to gather the clouds, which ſhould be diſperſed of the Northeaſt, or a rocke in the ſea to be beaten with contrarie windes. Beholde nowe, gentle friende, what thou mayſt aunſwere to them, of whom thou receyueſt this brabling argument Now let vsus procéede to the reſt.