Common Places, Part 1 · Chapter 17 · Section 2
VVe hauehave added theſe few things out of the like place vponupon the firſt of Samuel, the ſecond chapter.
Looke part 1. place 15. Art. 3.38 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, The will …ified, and the will ef…ctuall.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: Pſal. 5. 5. and 7. Ibidem. 7.and that ſaieng alſo; Thou haſt hated lieng and iniquitie: and all thoſe teſtimonies; by which it can be ſhewed, that God would not hauehave 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 vponupon the croſſe? Manie things are committed againſt the ſignified will of GodBut 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, That the will ſignified is the verie will of God. Mat. 12, 50. Deu. 10, 12,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 louelove him, and walke in his waies?
Moreouer, the other will of God is that, which is called mightie, effectuall, The effectuall will.and according to his good pleaſure, which by no power can be vanquiſhed and ouercome; ſéeing it is written thereof, that Whatſoeuer he would, Pſal. 135. 6. Rom. 9, 19.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 vntounto men (for that is not néedfull, What difference there is betweene theſe two wils.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; Gen, 22, 2,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 vntounto vsus.
Beſides this, it was ſaid vntounto Ezechias; Eſaie. 38, 1.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 merciemercy, had decréed, vponupon his repentance & teares, to prolong life for manie yéeres; this will of his was as well effectuall as well pleaſing. Ionas. 3, 4. A coniunction of the ſignified will with the effectuall.Alſo by his ſignified will deſtruction after fortie daies was denounced vntounto 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 vponupon 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 vntounto Laurence, the 101. chapter, verie well ſaith; That which God will hauehave doone, is in anie wiſe doone, either of vsus, or vponupon vsus: of vsus, when we liue well; vponupon vsus, 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; Gen. 45, 8.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 vntounto eternall life; the which, as it is vnknowne vntounto vsus, ſo the ſame being moſt mightie, cannot be weakened. By this diſtinction of Gods will, we vnderſtand ſufficientlie what anſwer we ought to make, Gen. 2, 7.when it is obiected vntounto vsus, 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 vntounto man a lawe, promiſes, thretenings, and counſels: which things, if he had imbraced, he had ſurelie liued. But if we hauehave reſpect vntounto that other mightie and effectuall will, doubtles we cannot denie, but he would hauehave men to periſh. For as we read in the 16. of Prouerbs; Prou. 16, 4.God made all things for his owne ſelfe, euen the vngodlie to an euill daie. And Paule teacheth vsus, that God is like vntounto a potter, and that he maketh ſome veſſels to honor, Rom 9, 21.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 vntounto illuſions, would hauehave the wicked to be ſeduced, and is ſaid to harden them.
40 But ſéeing theſe things are expreſſelie read, & that we oftentimes light vponupon them in the holie ſcriptures, we muſt diligentlie conſider, how they ſhould be vnderſtood. The cōmon 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, How theſe words To blind, to harden, &c. are of the fathers interpreted by permiſſion.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 vponupon 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, Auguſtine.in his Enchiridion vntounto 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. In what reſpect God not onelie permiteth, but alſo would hauehave ſinne.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 vntounto good) but in that it is a puniſhment of wickednes doone before: for in that reſpect, although it be ſinne, yet it goeth vnderunder the forme of good. So doo princes and magiſtrats otherwhiles ſet lions and wild beaſts vponupon 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, Eſaie. 10, 15.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, Iob. 1, 21.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, 2. Sam. 24, 1.the 24. chapter, it is ſaid, that God ſtirred vp Dauid to number the people: which act in Paralipomenon is attributed to the diuell. 1. Par. 21, 1.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, Prou 21, 1.he inclineth the ſame which waie ſoeuer he will: certeinelie, not by inſtilling of new euill, as we hauehave 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, Exod. 7, 13. and 8, 15.when neuertheles in the eight chapter it is written, that Pharao himſelfe hardened his owne hart, In what ſort Pharao both hardened himſelfe, & was hardened by God.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 hauehave 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 hauehave 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 vponupon 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 vntounto 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; Pſal. 81, 13,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, How the word of permitting is vnderſtood in the ſcriptures. Rom. 1, 24.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, Gen. 3, 24,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 vsus out to deſtroie Sodom: in which place, Gen. 19, 13.To ſend foorth cannot be the ſelfe ſame that is to Permit. And it is written in Ezechiel; It brought foorth the branch: Ezec. 17, 6,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, The ſcriptures attribute the permiſſion of God as well to good things as to bad. Hebru. 6, 30that the holie ſcriptures no leſſe attribute the permiſſion of God vntounto good things than vntounto 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: Auguſtines opinion of permiſſion. Rom. 9, 22.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, Whether to hauehave luſts and to be deliuered to them is all one.that they ſhould be deliuered to them? It was enough that they were ſuffered to wallowe and reſt in them. VntoUnto this Auguſtine ſaith; Dooeſt thou thinke it all one, to hauehave deſires, and to be giuen ouer vntounto them? For the vngodlie be giuen ouer vntounto their naughtie luſs, not onelie that they may hauehave 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 vntounto ſinnes. And in the ſame place he intreateth of the hiſtorie of Semei, 2, Sam. 16, verſe. 10.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 vponupon 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 vntounto good as vntounto 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. The Manicheis.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.
Of the ſinne of Adam.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 vntounto 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 hauehave 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 vponupon the croſſe. Wherefore Gregorie cried out; O happie fault, Gregorie.which deſerued to hauehave ſuch a redéemer!
43 But this muſt be diligentlie marked, that God dooth ſomtimes allow thoſe things, In 1. Kin. …. verſe, 16. How God ſometimes alloweth thoſe things that he would not to be.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 hauehave 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, Mat. 26, 39.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 vponupon the croſſe for our ſaluation. Wherefore we muſt religiouſlie and godlie meditate manie things; but when we vnderſtand that God will not hauehave 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 vsus 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 hauehave to be doone, ſhould pleaſe vsus all maner of waies; bicauſe it is requiſite ſometimes, that the ſame ſhould diſpleaſe vsus, and that rightlie, and without ſin. Which thing the better to vnderſtand, it ſhall be ſhewed by examples.
Moſes heard, Exo. 32, 32.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, 1. Sam. 15, verſe, 35.yet he did not foorthwith ſettle his mind vponupon that will of God; but he heauilie tooke the fall of that king, & for that cauſe he wept along time. Ierem. 28, 6.And Ieremie vnderſtood that Ieruſalem ſhould be deſtroied, and he lamentablie bewailed the ruine thereof. Whether we ought to doo anie thing contrarie vntounto the decree of God knowne vntounto vsus.Here ſome ſaie, that the decrée or pleaſure of God, is either knowne to vsus, or elſe vnknowen. When it ſhall be manifeſt vntounto vsus, we ought to bend our will vntounto him; but if it be hidden from vsus, we hauehave 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 vntounto 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.
In Gen. 18, verſe 22. The things that we knowe God would, are two waies conſidered.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 vntounto 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 vsus, which ſéemeth méet vntounto 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; Phili. 4, 8.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 vponupon and doo. And therefore Dauid, when he determined to build the temple, 2. Sam. 7, 1.although God would not hauehave it doone; yet was Dauids will allowed as iuſt and right. Our of doubt, the good king knew that God was willing to hauehave 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 vsus, and then we muſt followe that. He worketh in vsus both to will and performe; Phili. 2, 13.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. Both our will and vnderſtanding muſt be confo… med to the will of GodAnd 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 vntounto vsus, 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.