VVe haue added these few things out of the like place vpon the first of Samuel, the second chapter.

²⁵⁰ 38 Now there resteth, that we speake of the verie will it selfe of God. First of all I grant, that the distinction, which the schoolemen vse to make, misliketh me not, when as they affirme, that the will signified is one, and the will effectuall, or (as others write) the well pleasing will is another. The will signified is that, which sheweth what we ought to doo, ²⁵¹ or what we ought to auoid; for thereby we gather the iudgment and ordinance of God, and that consisteth in the lawe, in the commandements, promises, thretnings and counsels: moreouer to this kind of will belongeth that saieng; Thou art the God that wouldest not iniquitie: ²⁵² and that saieng also; Thou hast hated lieng and iniquitie: and all those testimonies; by which it can be shewed, that God would not haue sinnes. And how I praie you can God be willing that sinnes should be, séeing he hath made a lawe against them; séeing he most seuerelie punisheth them; séeing he hath planted in the minds of godlie men the abhorring of sinnes; séeing for the taking away of sinne he suffered his owne welbeloued sonne to be put to death vpon the crosse? ²⁵³ But we must note, that against this will of God, which is called the will of the signe, manie things be committed and doone. The number is great of wicked men, which contend against the lawe of God, which disquiet preachers, which slaie the prophets; yea which in times past killed the sonne of God himselfe. Neither must we omit, that this is trulie so named, ²⁵⁴ and indéed the will of God, séeing Christ saith; He that dooth the will of my father, the same is my mother, my brother and my sister. And it is written in Deuteronomie; What other thing will God, but that thou loue him, and walke in his waies?

Moreouer, the other will of God is that, which is called mightie, effectuall, ²⁵⁵ and according to his good pleasure, which by no power can be vanquished and ouercome; séeing it is written thereof, that Whatsoeuer he would, ²⁵⁶ that hath he doone. Of this will Paule saith; Who is able to resist his will? And surelie, if there might be anie thing doone against Gods will and mind, it would be weake and féeble. These two wils are so distinct, not as if they were two things and faculties which be placed in God; séeing that act appéereth to be most absolute. But forsomuch as God dooth not alwaies reueale his generall & whole counsell vnto men (for that is not néedfull, ²⁵⁷ séeing it hath béene enough for him to shew that which is sufficient for obteining of saluation) thereof it coms, that these two wils doo differ. For what he hath by anie meanes declared, that must be referred to his signified will; and whatsoeuer he hath kept to himselfe, as secret and hidden, that apperteineth to his well pleasing will. But to the end that this may be the easelier vnderstood, it is méet to be shewed by plaine and notable examples. God commanded Abraham, that he should go to sacrifice his onelie sonne Isaac; ²⁵⁸ certeinelie in this precept was conteined his signified will: for God shewed Abraham, that he would onelie make a triall of his obedience; and shewed him not, that he would afterward let the sacrificing of Isaac; which prohibition doubtlesse did followe afterward; neither was his well pleasing will made manifest before. Wherefore we may decrée, that his well pleasing will, and his signified will is all one; but is in sundrie wise called, according as it is knowne or vnknowne vnto vs.

Besides this, it was said vnto Ezechias; ²⁵⁹ Set thine house in order, seeing thou shalt now die. Certeinlie, there was no other waie in the king but death, considering the force of his disease, and course of nature; and his death was the will of God, as it might be perceiued both by a naturall signe, and by the words of the prophet. Yet, bicause God, of his mercie, had decréed, vpon his repentance & teares, to prolong life for manie yéeres; this will of his was as well effectuall as well pleasing. ²⁶⁰ Also by his signified will destruction after fortie daies was denounced vnto the Niniuites, when as neuertheles God, by his well pleasing will, minded to forgiue them being penitent. This will is ioined with the other; for they which fall from the one, doo light vpon the other: and they which reiect that will of God, whereby he publisheth his lawe, his promises, his thretenings and counsels, doo run into that, whereby sinners suffer punishment for their wicked offenses.

39 Wherefore Augustine in his Enchiridion vnto Laurence, the 101. chapter, verie well saith; That which God will haue doone, is in anie wise doone, either of vs, or vpon vs: of vs, when we liue well; vpon vs, when we receiue punishment for sinnes committed. And in the 102. chapter he saith, that Sinners doo as much as in them lieth against the lawe of God; but as touching his omnipotencie they cannot. Yea, and Gregorie wrote in his morals, the 11. chapter, and sixt booke; Manie doo the will of God, when they indeuour to change the same: and in resisting, they vnwittinglie obeie the counsell of God. Also Ioseph answereth his brethren with this saieng; ²⁶¹ You sold me indeed, but Gods purpose was to send me before you into Aegypt, that I might prepare for you both food and safetie. Moreouer, this is the same will, whereby God dooth predestinate his elect vnto eternall life; the which, as it is vnknowne vnto vs, so the same being most mightie, cannot be weakened. By this distinction of Gods will, we vnderstand sufficientlie what answer we ought to make, ²⁶² when it is obiected vnto vs, that GOD made man a liuing soule, and therefore would not that he should perish. For we saie, that this is true as touching his signified will; for he offered vnto man a lawe, promises, thretenings, and counsels: which things, if he had imbraced, he had surelie liued. But if we haue respect vnto that other mightie and effectuall will, doubtles we cannot denie, but he would haue men to perish. For as we read in the 16. of Prouerbs; ²⁶³ God made all things for his owne selfe, euen the vngodlie to an euill daie. And Paule teacheth vs, that God is like vnto a potter, and that he maketh some vessels to honor, ²⁶⁴ and some to dishonour. And this is also the same will, whereby God ruleth, gouerneth, and moderateth the naughtie desires and sinnes of men at his owne pleasure, as it hath béene said before. By this will, God deliuereth the wicked into a reprobat sense, sendeth in the Chaldaeans to lead awaie his people into captiuitie, addeth efficacie vnto illusions, would haue the wicked to be seduced, and is said to harden them.

40 But séeing these things are expresselie read, & that we oftentimes light vpon them in the holie scriptures, we must diligentlie consider, how they should be vnderstood. The co~mon sort thinke, that whereas it is written, that God dooth blind, dooth harden, dooth deliuer, dooth send in, dooth be guile; nothing else is ment thereby, but that he suffereth these things to be doone. After the which manner, ²⁶⁵ verie manie of the fathers doo interpret those spéeches, being led doubtles by this reason; that they thought it a wicked and blasphemous thing, if God should be accounted the author of sinne; and they would not that men should cast vpon God himselfe the causes of their sinnes. Which counsell of theirs, I verie well allow, and confesse (togither with them) that these things be doone by the permission of God: for séeing he can inhibit sinnes to be doone, and yet dooth not let them, he is rightlie said to permit or suffer them. Wherefore Augustine verie well saith, ²⁶⁶ in his Enchiridion vnto Laurence, the 98. chapter, that There is no mind so wicked, but that God can amend the same, if he will: but not to prohibit, when thou canst, is to permit. And the same author against Iulian, in the fift booke, the ninth chapter sheweth, that There be manie euils, which God would not permit, vnlesse he were willing thervnto.

But there must be somwhat else also brought besides permission, if we will dulie satisfie those places of the scripture, which are obiected. For they which saie, that God dooth onelie permit, they cannot altogither exclude his will; bicause he permitteth the same either willinglie or else vnwillinglie: vnwillinglie I am assured hee dooth not, bicause none may compell him; it followeth therefore, that he dooth willinglie permit those things to be doone. Neither must we imagin, the same will of permission to be stacke in God; for in God there is nothing that is not perfect and absolute. ²⁶⁷ Wherefore it must of necessitie be determinned, that God dooth not onelie permit sinne, but also after a sort willeth it; yet not in respect that it is sinne, (for his will is alwaies of necessitie carried vnto good) but in that it is a punishment of wickednes doone before: for in that respect, although it be sinne, yet it goeth vnder the forme of good. So doo princes and magistrats otherwhiles set lions and wild beasts vpon ill men, and incourage elephants against enimies; yet they made not those kind of beasts, but they cause the féercenes and crueltie of them to serue their vse. So God vseth the labour of tyrants, when he will take iust punishment of anie people.

Wherefore the king of Babylon is called the hammer, staffe, and sawe of the Lords hand, ²⁶⁸ when God would by his violence, chastise the people of Israel. For that king, notwithstanding he was the mightiest prince, was not able of his owne force to afflict the children of Israel: naie rather, he was rebuked of arrogancie, bicause he sometime ascribed that thing to his owne strength: for God declareth, that he himselfe was the verie author of so great destruction. And Iob, when he was so gréeuouslie vexed by the Sabees, by the Chaldaeans, and also by the diuell, ²⁶⁹ and depriued in a maner of all his goods, he no lesse godlie than wiselie said; The Lord gaue, and the Lord hath taken awaie. And that he might the more euidentlie shew, that this happened by the will of God, he added; Euen as it pleased the Lord, so it is come to passe: for he sawe that God vsed the Sabees, Chaldaeans, and the diuell as instruments. And in the second booke of Samuel, ²⁷⁰ the 24. chapter, it is said, that God stirred vp Dauid to number the people: which act in Paralipomenon is attributed to the diuell. ²⁷¹ Both with saiengs be true, bicause God, by the ministerie and worke of the diuell prouoked him to doo it. For euen as Salomon saith; The hart of the king is in the hand of God, ²⁷² he inclineth the same which waie soeuer he will: certeinelie, not by instilling of new euill, as we haue oftentimes said before; but by vsing of the same which he hath [alreadie] found, either to the punishment of sinnes, or else to the perfourmance of his other counsels. Therefore, when it is written, that God dooth either harden or make blind, we must beléeue that he not onelie forsaketh and leaueth; but that he also applieth his will.

41 Neither must we passe it ouer, that in the seuenth and eight of Exodus, it is written, that God hardened the hart of Pharao, ²⁷³ when neuertheles in the eight chapter it is written, that Pharao himselfe hardened his owne hart, ²⁷⁴ either of which is certeinelie true. For first Pharao had in himselfe the originals of so great an obstinacie, and he willinglie, and of his owne accord set himselfe against the word of God. But on the other part (as I haue declared before) God prouided, that the same his obstinacie shuld be openlie shewed, and did moderate and gouerne it according to his owne pleasure. We must not thinke, that GOD dooth so rule the world, as he should sit like an idle man in a watch tower, and there doo nothing: or that he suffereth the world and inferiour things, to haue scope to wander at will, as dooth a horsse which hath the raines at libertie. Neither is that true, which is alledged by some, that God neither willeth nor nilleth those euils or sinnes; as if hée thought not vpon them at all. Euen as if one should aske me, whether I would the French king should hunt this daie or no, I might rightlie answere, that neither I would it, nor would it not, séeing the matter perteineth nothing vnto me. But as touching God, it cannot rightlie be answered so; séeing what things soeuer are in all the world, they doo belong to his care and prouidence.

But I would that these men did weigh with themselues, by what testimonie of the scripture they be able to confirme that permission of theirs, which they so obstinatelie reteine. I am not ignorant, that they alledge for themselues, that which is said in the 81. psalme; ²⁷⁵ I permitted them to their owne harts lust. But if we confer with the true Hebrue text, it will appéere more féeble, & of lesse proofe than they be aware of. For the verbe Schillach in the Hebrue, is in the coniugation Piel, which by the force of the coniugation signifieth, A vehement action; neither is it conuenient, that we should abate the force thereof, through expounding of it by the word Permission. Nay rather, ²⁷⁶ it agrées with the phrase of Paule, wherein it is said in the epistle to the Romans, that God deliuered the wicked to a reprobate sense: and it is rather shewed, that God cast awaie the wicked, than permitted them. But whereto did he permit them, or cast them off? Verelie to their own wicked desires; as who saith, they should be wholie possessed and gouerned by them. And in this sense is that Hebrue word oftentimes vsed in the scriptures. In Genesis it is shewed, ²⁷⁷ that God cast man out of Paradise; and who would there interpret the word Cast out [by the word] Permitted, seing he rather draue and thrust them out from thence? Moreouer, in the 19. chapter the angels saie, And the Lord hath sent vs out to destroie Sodom: in which place, ²⁷⁸ To send foorth cannot be the selfe same that is to Permit. And it is written in Ezechiel; It brought foorth the branch: ²⁷⁹ while notwithstanding a vine dooth not permit the branch to come foorth of it, but dooth rather inforce it to bud out. Wherfore let the interpretour beware, least in that place he interpret the Hebrue verbe Schillach, by the verbe of permitting.

42 Neither must we passe it ouer, ²⁸⁰ that the holie scriptures no lesse attribute the permission of God vnto good things than vnto euill. For the apostle in the sixt chapter to the Hebrues, when he intreated of good things, saith; If God shall permit. Iulian the Pelagian (as appéereth out of Augustine, in the third chapter of the fift booke which he wrote against him) was of the opinion, that when it is said in the scriptures, that God deliuereth or blindeth; it must onelie be vnderstood, that he leaueth or permitteth. But contrariwise, Augustine saith, that God dooth not onlie permit, but (as the apostle taught) He declareth his wrath and power. Furthermore, Iulian writeth, that such spéeches are hyperbolicall or excessiue spéeches: ²⁸¹ but Augustine affirmeth that they be proper. Iulian interpreteth, that these which are said to be deliuered to their owne lusts, were infected before with these diseases: wherfore, he addeth; What néed was it, ²⁸² that they should be deliuered to them? It was enough that they were suffered to wallowe and rest in them. Vnto this Augustine saith; Dooest thou thinke it all one, to haue desires, and to be giuen ouer vnto them? For the vngodlie be giuen ouer vnto their naughtie luss, not onelie that they may haue them, but that they may be altogither had and possessed of them. Wherefore the same father added; Euen as God dealeth in the bodies of wicked men, by vexing & punishing them; euen so he worketh in the minds of them, by driuing of them vnto sinnes. And in the same place he intreateth of the historie of Semei, ²⁸³ where Dauid saith; The Lord commanded him to curse me. The Lord (saith Augustine ) iustlie inclined the will of Semei (being euill through his owne fault) to raile vpon Dauid: and the cause is shewed; For the Lord shall reward me good for this rebuke.

The same Augustine also in his booke De gratia & libero arbitrio writeth, that God dooth worke in mens minds, inclining them as well vnto good as vnto euill, oftentimes by his secret iudgement, yet somtimes by his manifest iudgement, but euermore by his iust iudgement. Wherevnto adde, that how and for what cause he dooth these things, it is excéeding hard to expresse. But yet this is most certeinlie to be determined, that these euils, so far foorth as they come of God, be not sinnes; but are things iust and good: but in that they procéed either from the diuell, or from men; of good right they ought to be accounted sinnes. ²⁸⁴ The Manicheis, when they could not vnwrap themselues out of this doubt, did feigne, that there were two beginnings of things, whereof the one should be good, but the other euill. But we teach, that there is one God, the author of all good things; wée saie, that sinnes sprang vp by the departing of Adam from God, and yet that those sinnes are tempered and ruled by the will and pleasure of God. Wherevpon we conclude, that the verie actions themselues, that is, the subiects of sins; be of God; and that he, when he thinketh it meet, dooth withdrawe his grace and succour, and that afterward he ruleth & bendeth the naughtie lusts of men, which waie soeuer it shall please him: and that séeing he vseth the sinnes of men to the punishment of other sinnes, it cannot be said, that he by no meanes at all would them.

²⁸⁵ But of the sinne of Adam the question is the more difficult, bicause there was no fall of his went before, which should be punished by God with a latter sinne. Yet vnto this we answer, that the action of his, that is, the subiect of deformitie and vnrighteousnes was of God; but the priuation or defect came of the frée will of Adam, whom God created vncorrupt, frée and perfect; but yet not so, that he might not reuolt and doo amisse. Neither was the grace of God, whereby he should be kept backe from falling, so great, as it did firmelie establish him. And it cannot be doubted, but that God would that Adam should fall; otherwise he had not fallen: and he would haue him fall, doubtlesse not in respect of sinne; but that he might vse that fall to make manifest his power, and the vnmeasurable riches of his goodnes: and that he might shew himselfe able, not onelie to make man pure and perfect; but to restore him also, being fallen and perished. And for that cause he sent his sonne to die for mankind vpon the crosse. Wherefore Gregorie cried out; O happie fault, ²⁸⁶ which deserued to haue such a redéemer!

43 But this must be diligentlie marked, that God dooth somtimes allow those things, ²⁸⁷ whereas yet it pleaseth him not that they should be doone. Not as though there be two wils in him; for he hath but one will onelie, whereof notwithstanding there be diuers obiects: for he considereth our mind and determination, the which oftentimes he alloweth. But on the other part, he hath before his eies, the order of his prouidence, the which by all meanes he willeth to be sound and stedfast. Therefore, he somtimes inspireth in our harts, things which in their own nature should be good; yet for all that he will not haue those things to be brought to an end, bicause they serue not to the order of his prouidence. So we saie, that the praier of Christ, wherein he desired to escape death, pleased God, ²⁸⁸ although he would not fulfill the same. Neither did Christ, with a lewd or corrupt will, but with a righteous and good will, will that which he desired. But the prouidence and predestination of God remained immooueable, whereby he had decréed, that at the verie same time he should be fastened vpon the crosse for our saluation. Wherefore we must religiouslie and godlie meditate manie things; but when we vnderstand that God will not haue those things to be doone, our cogitations must be applied to his will. But to intreat of this thing with more perspicuitie and plainenes, let vs first of all determine, that mans will ought after some sort to be made conformable to the will of God; for otherwise it should not be right: for that which is right must agrée with the rule of God. Yet is it not of necessitie, that what God would haue to be doone, should please vs all maner of waies; bicause it is requisite sometimes, that the same should displease vs, and that rightlie, and without sin. Which thing the better to vnderstand, it shall be shewed by examples.

Moses heard, ²⁸⁹ that God would root out his people; he otherwise would, and sorrowed excéedinglie: and that it might not be, he resisted it by praier. Also Samuel knew that Saule was reiected, ²⁹⁰ yet he did not foorthwith settle his mind vpon that will of God; but he heauilie tooke the fall of that king, & for that cause he wept along time. ²⁹¹ And Ieremie vnderstood that Ierusalem should be destroied, and he lamentablie bewailed the ruine thereof. ²⁹² Here some saie, that the decrée or pleasure of God, is either knowne to vs, or else vnknowen. When it shall be manifest vnto vs, we ought to bend our will vnto him; but if it be hidden from vs, we haue a lawe reuealed, which we may safelie followe. Indéed these men saie somewhat, but yet this saieng of theirs dooth not fullie satisfie. For Ieremie and Christ knew verie well, that by the decrée and will of God Ierusalem should be vtterlie destroied; yet neuertheles they wept for the cause, and in wéeping they sinned not. Moreouer, it commeth oftentimes to passe, that euen by the verie works of God we knowe his will; wherein yet, we must not straightwaie repose our selues: for somtimes it happeneth, that the sonne séeth the father die, which sonne if he be godlie, he vnderstandeth withall, that Gods will is, that he should die. Shall he not therefore be sorrowfull, and desire that his life may still be prolonged? What shall then be doone, when such things doo happen? Verelie we must consider what is méete for the will of God, and what is conuenient for our will.

Trulie it agréeth with the will of God, that he should worke according to his goodnesse and righteousnes, to the end he may benefite the good, and punish the wicked: and it is fit for our will, that it should doo those things which be agréeable therevnto. Also, what things are agréeable to our nature, we shall perceiue by the constitution thereof; that is, by the lawe of nature and of God; and otherwhile also by an inward inspiration of the spirit: and thus, albeit we doo in verie déed disagrée from the will of God, yet as touching the forme and efficient cause, we agrée with the same. For as much as God sometime, willeth two things at once, namelie to punish a citie, a nation, and our parents; and also that we for that cause should moorne: neither are these things repugnant one with another. In times past God willed Sodom and Gomorrha to be destroied, which thing he declaring vnto Abraham, Abraham was manie waies sorrowfull, and he intreated for them which should be destroied; neither are we to thinke that Abraham powred out his praiers without the spirituall inspiration of God.

²⁹³ 44 Furthermore, to these things this also must be added; namelie, that the things which we knowe that God would, may be two waies considered. First simplie and absolutelie; in which respect we must doo those things, which be agréeable to our will or nature rightlie instituted: or else we must behold them, with a iust comparison vnto the diuine prouidence, wherevnto if we conferre them, they must wholie rest therevpon; bicause (as Augustine in his Enchiridion saith) that It is a wicked thing to striue against the prouidence of God. Bréefelie it is our part in all things, to will that which God would we should will, and that to a right end; that is, with a good purpose: or (as men commonlie speake) with a right intent; although as touching the matter, it behooueth not that that should alwaies like vs, which séemeth méet vnto God. But if thou demand what those things be, which agrée with our nature well instituted? I answere, things holie, honest and iust. Wherefore the apostle said to the Philippians; ²⁹⁴ Whatsoeuer things be true, honest, iust, pure, profitable, of good report; if there be anie vertue, or if there be anie praise, those things thinke vpon and doo. And therefore Dauid, when he determined to build the temple, ²⁹⁵ although God would not haue it doone; yet was Dauids will allowed as iust and right. Our of doubt, the good king knew that God was willing to haue a temple built into him, and he vnderstood that it should be doone at Ierusalem; wherefore his will dissented not from godlines. Moreouer, séeing he was a child of God, and was stirred vp by his spirit, no doubt, but God inspired him with that will.

Neither must we marke what God dooth outwardlie, but consider what he dooth within vs, and then we must followe that. He worketh in vs both to will and performe; ²⁹⁶ indéed not alwaies a perfection of the worke, or a will that is perfect and sound: neither are these two alwaies so ioined togither, as he worketh at once both to will and to performe. For sometime he onelie worketh to will, and granteth not, that the thing which we will, shall come to effect. ²⁹⁷ And not onelie our will ought to be conformable to the will of God, but also our vnderstanding: for we ought to vnderstand those things onlie, which God would reueale vnto vs, and no further. No man therefore hath said; I will vnderstand those things which God himselfe knoweth. These things are largelie intreated of in the first booke of sentences, the 48. distinction; and in Augustines Enchiridion.

An other discourse of the same argument.

I Affirme the cause of mans sinne to be the will or the frée will of our first parents, who fell of their owne accord, and obeied rather the suggestion of the diuell than the commandement of God; from whom afterward was deriued originall sinne vnto all the posteritie: wherevpon we haue vice and corruption inough in our owne selues. Wherefore God instilleth not in vs a new naughtines vnto sinning, neither dooth he bring in corruption; and therefore I doo affirme our wils to be the causes of sinne, and not God.

But the scripture saith in the epistle to the Romans, ²⁹⁸ that God deliuered vp the Ethnikes vnto a reprobate mind, and vnto vile affections. And in the second of Samuel it is said, that God stirred vp Dauid to number the people. ²⁹⁹ And in the same historie Dauid said, that God commanded Semei to curse Dauid. ³⁰⁰ In the same booke the twelfe chapter, God said vnto Dauid by the prophet; ³⁰¹ I will take thy wiues, and giue them to thy neighbour, and he shall sleepe with them: for thou didst it secretlie, but I will doo this thing before all Israel, and in the open sunne light. It is said by others, that these spéeches must be referred vnto the permission; which thing I doo not absolutelie denie: for God, if he would, might haue let these mischéefs, but hée would not hinder them. Howbeit I adde, that such a permission must not be granted, whereby some may affirme, that God dealeth so idlelie, and so leaueth the gouernement of things, as hée dooth nothing about sinnes themselues.

First, he taketh his gifts and his grace from certeine men, bicause they abused the same; which grace being remooued, and that iustlie, for a punishment of their former sinnes, men being destitute of that helpe, doo fall into more gréeuous crimes. And that God dooth sometime withdrawe his grace, Dauid knew well enough, when he somtime said; ³⁰² Turne not thy face from me, nor take awaie thine holie spirit from me.

Secondlie, God dooth punish sinnes with sinnes; as it appéereth in the epistle to the Romans, ³⁰³ and in the places now alledged. And sinnes, so far foorth as they be punishments, doo belong vnto iustice, and in that respect are good. Wherefore it is not vnfit for God, thus by sinnes to punish former sinnes.

Thirdlie, hée ruleth and gouerneth sinnes themselues; for he suffereth them not to rage so far out of measure, as the euill will of man desireth: he restreineth them, he kéepeth them backe, neither dooth he suffer them to rage against euerie man, and at all times: also, hée directeth them to the performance of his counsels; namelie, to the triall of iust men, and to the scourge of the wicked, & such like purposes. Wherfore the scripture saith, ³⁰⁴ that féerce and cruell tyrants are in the hand of God, as staues, hammers, and sawes.

Fourthlie, God sendeth in other occasions, which if they should light vpon good men, they would prouoke them vnto good things: but bicause they light vpon euill men, they are by those mens fault, soone taken in euill part, and are made occasions of sinne. So Paule saith, ³⁰⁵ that By the lawe sinne was increased. And the words of God, spoken vnto Pharao by Moses, were an occasion to expresse out of him blasphemies and hardnes of his hart. Which thing God sawe would come to passe, yet did he not restreine his owne word, when he knew that Pharao would become the woorse thereby; who neuertheles had the naughtines in his owne selfe, and tooke not the same of God.

Fiftlie, since that the defect of sinne is onelie in humane actions, the which are depriued of right gouernement; the verie action of man cannot be susteined, preserued, and stirred vp, without the common influence of GOD, by which all things are gouerned and preserued: for trulie is it said; ³⁰⁶ In God we be, we liue, and are mooued. Therefore the defect, which properlie is sinne, procéedeth not of God: but the action, which is a naturall thing, wherein the defect sticketh, cannot be drawne foorth, but by the common influence of God.

These be the things, which I said that God dooth by his prouidence and gouernement about sinnes; although he be not the true and proper cause of sinnes. By which interpretation we may rightlie vnderstand, what those spéeches of the holie scriptures, and saiengs of the fathers doo meane, wherein God séemes to bée made the cause or author of sinne.

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← 16. The xvj. Chapter. Of Prouidence; vpon · Contents · 18. The xviij. Chapter. How it may be said →

Footnotes

1. In 2. Sam. 17. verse. 22. ↩

2. 2. Sa. 16, 10.
   ↩

3. ⟨…⟩. 12, ⟨…⟩1. ↩

4. Arguments inferring God not to be the author of sin. ↩

5. Iere. 23, 21. ↩

6. Ose. 13, 9. ↩

7. Iohn. 8, 44. ↩

8. Iohn. 3, 13. ↩

9. Iames. 1, 13. ↩

10. 2. Par. 36, verse. 15.
    ↩

11. Gen. 18, 25. Iere. 25, 31. ↩

12. Rom. 3, 5. ↩

13. Matt. 26, 24. ↩

14. Rom. 2, 15. ↩

15. 1. Tim. 2, 4.
    ↩

16. Arguments on the contrarie part. ↩

17. Rom. 1, 24. ↩

18. Exod. 9, 12. ↩

19. Esaie. 6, 10. ↩

20. Matt. 6, 13. ↩

21. Rom. 7, 1. ↩

22. 1. kin. 22, 22.
    ↩

23. Actus. ↩

24. 1. Kin. 12, 15
    ↩
25. 2. Par. 21, 16.
    ↩
26. 2. Kin. 14, 8.
    ↩
27. 2. Par. 25, 14
    ↩

28. Ezec. 14, 9. ↩

29. Iere. 14, 10. ↩

30. Esai. 63, 17. ↩

31. Prou. 21, 1. ↩

32. Psa. 105, 25. ↩

33. 2. Thes. 2, 11
    ↩

34. Iosua. 11, 20 ↩

35. Esai. 10, 5. and 15. ↩

36. 2. Sam. 24, 1.
    ↩
37. 2. Par. 21, 1.
    ↩

38. An obiection. ↩

39. A similitude. ↩

40. A similitude. ↩

41. An obiection. ↩

42. A similitude. ↩

43. A similitude. ↩

44. Act. 2, 23. ↩

45. Act. 4, 27. ↩

46. Of the question. ↩

47. Three opinions. The first of the Libertines. ↩

48. The second opinion. ↩

49. The third opinion. ↩

50. The definition or ha~dling of the question. ↩

51. What euill is. ↩

52. A similitude. ↩

53. A proposition, whereby the question is defined. ↩

54. That God by him selfe is not the cause of sinne. ↩

55. God is of sinne the remouing or prohibiting cause. Two similitudes. ↩

56. Similitudes. ↩

57. Three sorts of Gods working about his creatures. ↩

58. The first action of God is generall. ↩

59. Rom. 1, 20. ↩

60. The second kind of Gods working. ↩

61. How sins do seruice vnto God. ↩

62. A similitude. ↩

63. A similitude. ↩

64. How things that come by chance serue the prouidence of God. Exo. 21, 13. Deut. 19, 2. ↩

65. 2. Sa. 16, 10.
    ↩

66. The creatures be the instruments of God, but not all after one sort. ↩

67. How one worke may be both of God, of the diuell, and of euill men. ↩

68. Act. 4, 27. ↩

69. Iob. 1, 21. ↩

70. Iere. 48, 10. ↩

71. Augustine. ↩

72. It is not alway iust for man to will as God willeth. ↩

73. An obiection. ↩

74. Zach. 1, 15. ↩

75. Phil. 2, 13. ↩

76. That euill hath no efficient cause. ↩

77. A similitude. ↩

78. The causes of euill actions. ↩

79. Wisd. 1, 24. ↩

80. In what sort God gouerneth sins. ↩

81. 2. Sam. 16, verse. 10.
    ↩

82. Ezec. 21, 21. ↩

83. How God offereth occasions of sinning. ↩

84. A definition of an offense giuen, and an offense taken. ↩

85. Mat. 15, 14. ↩

86. Examples of these occasions. ↩

87. Good things vnto the wicked are occasions of sinning. ↩

88. Exod. 5, 1. and 2. ↩

89. Rom. 7, 12. ↩

90. Exod. 1, 9. ↩

91. Dan. 4, 27. ↩

92. Gen. 37, 8. ↩

93. 2. Sa. 16, 10.
    ↩
94. 2. Sa. 16, 20.
    ↩

95. Whie God suggesteth those things which he knoweth that men will abuse. ↩

96. Augustine. ↩

97. Zuinglius. ↩

98. Rom. 1, 28. ↩

99. Of permission. ↩

100. Augustine. ↩

101. Rom. 9, 19. ↩

102. Rom. 9, 21. ↩

103. 1. Pet. 4, 19.
     ↩

104. Psal. 111, 2 ↩

105. Exod. 8, 15. ↩

106. Rom. 9, 17. ↩

107. That God constreineth not the wil. ↩

108. The difference betweene the first man and our nature now corrupt. ↩

109. Gen. 1, 2. ↩

110. Of the bond of sins vnto punishment. ↩

111. Rom. 6, 23. ↩

112. Of the subiect, vnto which the deformitie of sin cleaueth. ↩

113. Gen. 1, 3. ↩

114. Augustine. ↩

115. The names of nature, essence, and substance. ↩

116. Euerie act and moouing is of God. ↩

117. Sins of omission, or negligence. ↩

118. How sin is drawn from the nature of the second causes, ↩

119. A similitude. ↩

120. How the selfesame act is produced by God and by vs. ↩

121. A similitude. ↩

122. How it is that the will dooth all and God dooth all ↩

123. How sinne is the punishment of sinne. ↩

124. Rom. 1, 24. ↩

125. A conclusion of the question. ↩

126. 2. Tim. 2, 13.
     ↩

127. Barnard. ↩

128. Gen. 22, 2. Exod. 11, 2. ↩

129. Augustine. ↩

130. The proper causes of sinnes particularlie. ↩

131. The summe of those things which are expounded in this question. ↩

132. What is to be said to the reasons of the first part. To the first. ↩

133. To the second. ↩

134. To the third. ↩

135. Why God taketh not awaie sinne since he hateth it. ↩

136. A similitude. ↩

137. To the fourth and fift. ↩

138. To the sixt. ↩

139. A distinction of the will of God ↩

140. Exo. 33, 19. ↩

141. 2. Par. 36, 12
     ↩

142. To the seuenth. ↩

143. Luk. 19, 41. ↩

144. To the right. ↩

145. Ose. 13, 9. ↩

146. To the ninth. ↩

147. Ioh. 8, 44. ↩

148. To the tenth. ↩

149. Ier. 23, 21. ↩

150. To the eleuenth. ↩

151. Ioh. 3, 19. ↩

152. To the twelfe. ↩

153. Iam. 1, 13. ↩

154. To the 13. ↩

155. In what respect God tempteth. ↩

156. Psal. 26, 1. ↩

157. To the 14. ↩

158. Gen. 18, 25. ↩

159. To the 15. ↩

160. To the 16. ↩

161. The will of God is manifold. ↩

162. Iames. 4, 15. ↩

163. To the 17. ↩

164. Admonitions are not vnprofitable. ↩

165. To the 18. ↩

166. To the rest of the arguments. ↩

167. 1. Tim. 2, 4.
     ↩

168. How God would haue all men to be saued. ↩

169. Matth. 23. 23. and Luk. 11, 42. ↩

170. Generall propositions must be restrained. ↩

171. Esai. 54, 13. Luke. 3, 6. ↩

172. Iohn. 1, 9. ↩

173. Matt. 11, 21. ↩

174. Psal. 135, 6. ↩

175. An answer to the arguments on the second part. Rom. 1, 24. To the first. ↩

176. To the second. ↩

177. Exod. 9, 12. ↩

178. Esaie. 6, 10. ↩

179. To the third. ↩

180. Rom. 11, 30 ↩

181. Rom. 11, 32. ↩

182. The blinding of vnbeleeuers. ↩

183. To the fourth. Matt. 6, 13. Of leading into temptation. ↩

184. Matt. 26, 41, ↩

185. Whether the punishment and fault be all one. ↩

186. Of voluntarie, and not voluntarie. ↩

187. To the fift. ↩

188. To the sixt. ↩

189. To the seuenth. ↩

190. 1. kin. 22. 22.
     ↩

191. To the eight. God is brought in by the figure Prosopopoeia. ↩

192. To the ninth. ↩

193. To the 10. 1. Kin. 12, 15 2. Par. 21, 16. ↩

194. To the 11. ↩

195. Ezec. 14, 9. ↩

196. To the 12. ↩

197. Prou. 21, 1. To the 13. ↩

198. Iob, 12, 24. ↩

199. To the 14. ↩

200. Psa. 105, 25. ↩

201. Esai. 63, 17. ↩

202. To the 15. ↩

203. Ierem. 4, 10. ↩

204. To the 16. ↩

205. Ierem. 3, 17. ↩

206. To the 17. ↩

207. Iosua. 11, 20 ↩

208. To harden what it is. ↩

209. Rom. 9, 17. verse. 22. ↩

210. Prou. 16, 4 ↩

211. Iude. 4. ↩

212. Zuinglius. ↩

213. To the 18. ↩

214. An obiection. ↩

215. Zacha. 6, 1. ↩

216. Iohn. 10, 21. ↩

217. Psal. 69, 29. ↩

218. To the 19. ↩

219. Esaie. 10, 5. and. 19, ↩

220. To the 20. ↩

221. 2. Sam, 24, 1. 1. Pa⟨…⟩. ⟨…⟩1, 1.
     ↩

222. Ibidem. ↩

223. Matt. 25, 28 ↩

224. 1. Sam. 2, 25
     ↩
225. 1. Kin. 12, 15
     ↩

226. To the 21. ↩

227. Barnard. ↩

228. We cannot make choise of anie part without the spirit of God. ↩

229. In punishing, there is no respect what wee are able or not able, but what we doo against the lawe of God. ↩

230. To the 22. ↩

231. Zuinglius. ↩

232. To the 23. ↩

233. 2. Par. 15, 16
     ↩

234. To the 24. ↩

235. Acts. 2, 23. Acts. 4, 27. ↩

236. Matt. 26, 53. ↩

237. Of free wil. ↩

238. The reconcilement betweene Barnard and Augustine touching freewill. ↩

239. What maner of libertie the godlie haue. ↩

240. 2. Cor. 3, 5.
     ↩

241. Phili. 2, 13. ↩

242. That nothing is doone without the prouidence of God. Mat, 10, 29. and 30. ↩

243. Plato. ↩

244. An obiection. ↩

245. That God appeereth in visible forms. ↩

246. Another obiection. ↩

247. Phil. 2, 13. ↩

248. The conclusion of this place. ↩

249. Philip Melanchthon. ↩

250. Looke part 1. place 15. Art. 3. ↩

251. The will ⟨…⟩ified, and the will ef⟨…⟩ctuall. ↩

252. Psal. 5. 5. and 7. Ibidem. 7. ↩

253. Manie things are committed against the signified will of God ↩

254. That the will signified is the verie will of God. Mat. 12, 50. Deu. 10, 12, ↩

255. The effectuall will. ↩

256. Psal. 135. 6. Rom. 9, 19. ↩

257. What difference there is betweene these two wils. ↩

258. Gen, 22, 2, ↩

259. Esaie. 38, 1. ↩

260. Ionas. 3, 4. A coniunction of the signified will with the effectuall. ↩

261. Gen. 45, 8. ↩

262. Gen. 2, 7. ↩

263. Prou. 16, 4. ↩

264. Rom 9, 21. ↩

265. How these words To blind, to harden, &c. are of the fathers interpreted by permission. ↩

266. Augustine. ↩

267. In what respect God not onelie permiteth, but also would haue sinne. ↩

268. Esaie. 10, 15. ↩

269. Iob. 1, 21. ↩

270. 2. Sam. 24, 1.
     ↩
271. 1. Par. 21, 1.
     ↩

272. Prou 21, 1. ↩

273. Exod. 7, 13. and 8, 15. ↩

274. In what sort Pharao both hardened himselfe, & was hardened by God. ↩

275. Psal. 81, 13, ↩

276. How the word of permitting is vnderstood in the scriptures. Rom. 1, 24. ↩

277. Gen. 3, 24, ↩

278. Gen. 19, 13. ↩

279. Ezec. 17, 6, ↩

280. The scriptures attribute the permission of God as well to good things as to bad. Hebru. 6, 30 ↩

281. Augustines opinion of permission. Rom. 9, 22. ↩

282. Whether to haue lusts and to be deliuered to them is all one. ↩

283. 2, Sam. 16, verse. 10. ↩

284. The Manicheis. ↩

285. Of the sinne of Adam. ↩

286. Gregorie. ↩

287. In 1. Kin. ⟨…⟩. verse, 16. How God sometimes alloweth those things that he would not to be. ↩

288. Mat. 26, 39. ↩

289. Exo. 32, 32. ↩

290. 1. Sam. 15, verse, 35.
     ↩

291. Ierem. 28, 6. ↩

292. Whether we ought to doo anie thing contrarie vnto the decree of God knowne vnto vs. ↩

293. In Gen. 18, verse 22. The things that we knowe God would, are two waies considered. ↩

294. Phili. 4, 8. ↩

295. 2. Sam. 7, 1.
     ↩

296. Phili. 2, 13. ↩

297. Both our will and vnderstanding must be confo⟨…⟩ med to the will of God ↩

298. Rom. 1, 26, and 28. ↩

299. 2. Sam. 24, 1
     ↩
300. 2. Sam. 16, verse. 11.
     ↩

301. verse. 11. ↩

302. Psal. 51, 9. ↩

303. Rom. 1, 24. ↩

304. Esaie. 10, 5. ↩

305. Rom. 7, 8. ↩

306. Acts. 17, 28. ↩