Thou wouldst never out of all doubt have spoken so, except the Lord had taken from thee all common sense: and that indeed by just judgement, as by cause thou fightest against his providence, the worker of all and every thing, by thine own example, it might be approved in all the world. In deed I grant it one thing to bid or command, but another thing to permit, that this, or that be done: but I say, that common sense doth show to 1every one, that will is joined with an inseparable bond both with commandment and with sufferance, albeit sometimes men overcome with necessity or importunity do command or suffer to be done, that which otherwayes they would not. But for as much as thou requirest similitudes, go too, let us declare these with examples dilated. Those that perform their business by others, it is of necessity, that they give them authority to do whatsoever appertaineth to the accomplishment of that business, as the procurator may deal by commandment. But who besides thee alone did ever think• to say, that this sufferance, was contrary to will, seeing that this whole sufferance, proceedeth of mere will, and so much the more of choice? But the manner of working is no other, which the lord useth in yt doing of those things which are done every day. For first he hath given to every, not only sort, but also several, that universal power and faculty which thou mayest see manifold. Then he applieth this same power every moment to singular & particular actions, even as by his eternal ⟨p. 157⟩and inchangeable counsel he doth not only foreknow and govern, but also willeth and decreeth all things. And he useth, as we said before, both good and also cuill instruments, which destruction began not from the creation, but corruption: but so he useth them, that if there be any vice in the instruments, this contagion come not so far as unto him. For he rightly decreeth, willeth, and permitteth, not only those things, which the voluntary instruments will, and do justly, but also those, which wicked instruments will & do wickedly, as we have plentifully made plain before. But all these, not otherwise, than by the willing sufferance of God, do that which they do. For what thing in heaven or in earth, hath of it self either this power, or use of this power, whether he use it rightly or no?
Thou wouldst neuer out of aldoubte haue spoken so, except the Lorde had taken from thée all common sense: and that indéede by iust iudgement, as by cause thou fightest against his prouidence, the worker of all and eucrye thing, by thine owne example, it mighte be approued in all the worlde. In déede I graunte it one thing to bid or commaund, but another thing to permitte, that this, or that be done: but I say, that common sense doth shew to 1euery one, that wil is ioyned with an inseparable bonde both with commaundement and with sufferaunce, albeit sometimes men ouercome with necessitie or importunitie do commaunde or suffer to be done, that whiche otherwayes they woulde not. But for as murhe as thou requirest similitudes, go too, let vs declare these with examples dilated. Those that performe their businesse by others, it is of necessitie, that they giue them authoritie to doe whatsoeuer apperteyneth to the accomplishmente of that businesse, as the procuratour maye deale by commaundement. But who besids thée alone did euer think• to saye, that this sufferaunce, was contrarie to will, séeing that this whole sufferance, procéedeth of méere wyll, and so much the more of choyce? But the maner of working is no other, which the lord vseth in yt doing of those things whiche are done euerye daye. For firste he hathe giuen to euerye, not onlye sorte, but also scuerall, that vniuersall power and facultie whyche thou mayest sée manifolde. Then he applyeth this same power euery moment to singular & particular actions, euē as by his eternall ⟨p. 157⟩and inchangeable counsel he doth not onely foreknow and gouerne, but also willeth and decreeth all things. And he vseth, as we said before, both good and also cuill instruments, whiche destruction began not from the creation, but corruption: but so he vseth them, that if there be anys vice in the instruments, this contagion come not so farre as vnto him. For he rightly decréeth, willeth, and permitteth, not onely those things, which the voluntarie instruments will, and doe iustly, but also those, whiche wicked instruments wil & do wickedly, as we haue plentifullye made plaine before. But all these, not otherwise, than by the willing sufferaunce of God, doe that whiche they do. For what thing in heauen or in earth, hathe of it selfe either this power, or vse of this power, whether he vse it rightly or no?
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