Men oft times either by fear or force, or by some other mean constrained rather than provoked, do permit many things, which they would not undone. But God alone decreeing with most free will, permitteth that which 1he doeth permit. Because Apollo in the Poets sweareth rashly, by the law of an oath, after a sort he is constrained to grant the Chariot to Phaeton perishing. Yet he willing, granteth the Chariot, because the regard ⟨p. 168⟩of an oath prevailed more with him, than the certain peril of his son. Jupiter complaineth in Homer with tears,2 because he could not when he would, deliver his Sa•pedo from present death. Herod swearing rashly, when he heard the head of John Baptiste to be required, and being heavy, advised with himself whether he had rather, the maid being rejected, fall into the crime of perjury, or kill most cruelly the most innocent man, not showing cause why: and at the last, not so much I think, for conscience, which was none, as moved with vain glory and ambition, lest he should seem to have sworn unadvisedly, or in performing an oath inconstant, doth not only suffer, but commandeth the head of John, being cut off, to be given the maid in her hands, as Mark very well noteth. A sick man fearing his life, giveth himself to the Chirurgeon, to be cut: yet not against his will, yet not altogether with free will. The same we may think of the Merchant, who in a great tempest, doth not only suffer his merchandise to be caste over board, but also he with his own hands doeth caste them over. Behold thou many examples of sufferance in all which, yet Will cannot be secluded from Sufferance. Be it far from us, yet to conceive any like things of God, because neither rashness, nor ignorance, nor repentance take place in him, nor is he enthralled to any necessity. For as Augustine sayeth well and learnedly, the life of God, and the foreknowledge of God, we put not under necessity, if we say, it is of necessity, that God live ever, and know all things: as his power is not lessened, seeing he is said, not to can dye, or be deceived. For thus he cannot this thing, that indeed he were rather, if he could, of less power. Yet he is rightly called Omnipotent, who cannot dye, nor be deceived. For he is called Omnipotent. by doing what he will, and not in suffering what he will ⟨p. 169⟩not.
Men oft times either by feare or force, or by some other meane constrained rather than prouoked, do permit many things, whiche they woulde not vndone. But God alone decréeing with moste frée will, permitteth that whiche 1he doeth permit. Bycause Apollo in the Poets sweareth rashly, by the law of an oth, after a sorte he is constrained to graunte the Chariot to Phaeton perishing. Yet he willing, graunteth the Chariot, bycause the regarde ⟨p. 168⟩of an othe preuailed more with him, than the certaine perill of his sonne. Iupiter complaineth in Homer with teares,2 bicause he coulde not when he would, denuer his Sa•pedo from present death. Herode swearing rashely, when he hearde the heade of Iohn Baptiste to be required, and being heauie, aduised with himselfe whether he had rather, the maide being reiected, fall into the crime of periurie, or kill moste cruelly the moste innocent man, not shewing cause why: and at the laste, not so muche I thinke, for conscience, which was none, as moued wyth vaine glorie and ambition, leaste he shoulde séeme to haue sworne vnaduisedly, or in performing an othe inconstant, doth not only suffer, but commaundeth the heade of Iohn, being cut off, to be giuen the maide in hir hands, as Mark very wel noteth. A sicke man fearing his life, giueth himselfe to the Chirurgion, to be cutte: yet not againste hys will, yet not altogither with frée will. The same we maye thinke of the Merchaunte, who in a greate tempest, doth not onely suffer his marchandize to be caste ouer boorde, but also he with his owne handes doeth caste them ouer. Beholde thou many eramples of sufferaunce in al which, yet Wil cannot be secluded from Sufferance. Be it farre from vs, yet to conceiue any like things of God, bycause neither rashenesse, nor ignoraunce, nor repentaunce take place in him, nor is he enthralled to any necessitie. For as Augustine sayeth wel and learnedly, the life of God, and the foreknowledge of God, we putte not vnder necessitie, if we say, it is of necessitie, that God liue euer, and know all thinges: as his power is not lessened, séeing he is saide, not to can dye, or be deceiued. For thus he cannot this thing, that indéede he were rather, if he coulde, of lesse power. Yet he is rightlye called Omnipotent, who cannot dye, nor be deceiued. For he is called Omnipotent. by dwing what he will, and not in suffering what he will ⟨p. 169⟩not.
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- 2Mat. 14.10. Mat. 6.27.
