But if he have decreed these things to be so, and I could not resist his will, am not I blameless of that fault which altogether resteth in him? And this is that great doubt which no man understandeth, save those who out of his word have learned to think reverently of GOD. Therefore Paul, when he cometh to this point, denieth not that it was the will of God, which the wicked could not resist: but their collection of this approved principle, he utterly denieth, because GOD can not be unjust: and he recalleth us to the consideration of mans estate, that we might reverence so high a mystery, not that we should reprove it. But in deed you are wiser than the Apostle, for thou takest these things not to have come to pass by the will of GOD, but if it be so, then is it marvel that the Apostle did not remember it, that he might have answered the very self thing. Neither doest thou consider all this while whether this rashness doth headlong enforce thee truly to this point, that thou mayst more & more encumber thy self, whilst ⟨p. 12⟩thou thinkest that thou canst comprehend the infinite wisdom of God. For that we may yield thee that thou seekest, that the causes of damnation do chance without any determination of God, see how many and wicked absurdities may follow. For first if they chance against his will thou deniest the Omnipotency of God, who could not withstand that, which he would. But if in deed thou sayest he winketh at it, how much doest thou differ from Epicurism? It remaineth then that he permitteth it willingly, and there is one and the same difficulty. For if thou sayest that either our sins foreknown or already committed have given occasion to this will, thou sayest nothing. For we seek the Original of these sins, that is, the causes of corruption, from which thou canst no more seclude the determination of God, than when there is question of the fruits of corruption, seeing that here also the same inconveniences do accomber thee, and thou art taken in the same Labyrinth. Furthermore, see how well thou defendest Gods Justice. For truly that which he hath suffered, albeit he hath not determined it, (for we will give thee so much) yet he could have letted it even with a beck: Why therefore did he not suppress Satan in time? why did he not thoroughly establish Adam and Eve?
But if hée haue decreed these things to be so, and I coulde not resiste hys will, am not I blamelesse of that faulte whiche altogither resteth in hym? And this is that greate doubte whiche no man vnderstandeth, saue those who out of hys worde haue learned to thynke reuerently of GOD. Therefore Paule, when he commeth to thys poynte, denieth not that it was the will of God, whiche the wicked coulde not resiste: but their collection of this approued principle, hée vtterly denieth, bycause GOD can not bée vniuste: and hée recalleth vs to the consideration of mannes estate, that wée mighte reuerence so highe a mysterie, not that wée shoulde reproue it. But in déede you are wyser than the Apostle, for thou takest these thyngs not to haue come to passe by the will of GOD, but if it bée so, then is it maruell that the Apostle dyd not remember it, that he mighte haue answered the very selfe thing. Neyther doest thou consider all this whyle whether thys rashnesse dothe headlong inforce thée truely to this poynt, that thou mayst more & more incomber thy selfe, whylest ⟨p. 12⟩thou thinkest that thou canst cōprehende the infinite wisedome of God. For that we may yéelde thée that thou séekest, that the causes of damnation doe chaunce without any determination of God, sée how many and wicked absurdities may follow. For firste if they chaunce agaynst his will thou deniest the Omnipotencie of God, who coulde not withstande that, whiche he woulde. But if in déede thou sayst he wincketh at it, howe muche doest thou differ from Epicurisme? It remayneth then that he permitteth it willingly, and there is one and the same difficultie. For if thou sayest that eyther our sinnes foreknowen or already committed haue giuen occasion to this will, thou sayest nothyng. For we séeke the Originall of these sinnes, that is, the causes of corruption, from whiche thou canste no more seclude the determination of God, than when there is question of the fruictes of corruption, seing that here also the same inconueniences doe accomber thée, and thou arte taken in the same Labyrinth. Furthermore, sée howe well thou defendest Gods Iustice. For truely that whiche he hath suffered, albeit he hath not determined it, (for we will giue thée so muche) yet he coulde haue letted it euen with a becke: Why therfore did he not suppresse Sathan in tyme? why dyd he not thorowly establish Adam and Eue?
