I answer, that there is in GOD altogether one and the self same will, but that he foresaw from everlasting what was convenient for divers times. Augustine sayeth to Marcellinus, That the husbandman doeth at one time sow, and at another time ⟨p. 234⟩mow, at an other time dung his land, & yet that the trade of Husbandry is not therefore changeable. Vinditianus, (saith he) a certain Physician, gave to a sick man a potion, and recovered him He after many years being fallen again into the same disease• the Physician not knowing of it, took the same potion••. But when he felt himself worse, he came to the physician, he showed him the matter, and began to complain of the potion. Then Vinditianus, it is no marvel (saith he) for I gave thee not that. Here when others marvelled, and thought that he had used to add some magical force, there is (saith he) no such thing: he is of another age, & hath other humours, than who I did first give him that potion. But for that cause shall the Physic be inconstant: So utterly God, albeit he foreseeth all things, yet he hath not decreed, that all things shall be done at one time. Now let us come to the matter it self, if the providence of God be certain, may it suffer any chance: Here first I will use two distinctions, and then I will answer. There is one simple necessity, an other by supposition. For whom we say, that there is a God, that God is wise and i•ste, we understand, that that is simply and absolutely necessary. Other things he necessary by supposition, as that which is taught in Schools, that which is, insomuch as it is, is necessary. Christ and the Prophets preach, that Jerusalem shall be destroyed, therefore it shall be destroyed of necessity: not because that necessity is in the nature of the City, but because Christ and the Prophets have foretold it, which could not be deceived. There must be heresies (saith Paul.) And Christ saith, It is necessary that offence come. For, these causes being set, that is, the corrupt wits of men, and the devils hatred against mankind, & the end being set also, that the elect shall be tried, by supposition it is necessary, that these things come. Also things may be considered two ways, either as they are secret in the causes, as ⟨p. 235⟩they stand out in act, & so they have the reason of necessity.
I aunswere, that there is in GOD altogither one and the selfe same will, but that he foresawe from euerlasting what was conuenient for diuers times. Augustine sayeth to Marcellinus, That the husbandman doeth at one tyme sowe, and at another time ⟨p. 234⟩mowe, at an other time dung his land, & yet that the trade of Husbandrie is not therefore chaungeable. Vinditianus, (saith he) a certain Phisition, gaue to a sicke man a potion, and recouered him He after many yeres being fallen againe into the same disease• the Phisition not knowyng of it, tooke the same potion••. But when he selte himselfe worse, he came to the phisition, he shewed him the matter, and began to complaine of the potion. Then Vinditianus, it is no maruell (saith he) for I gaue thée not that. Here when others maruelled, and thought that he had vsed to adde some magical force, there is (saith he) no such thing: he is of another age, & hath other humors, than who I dyd firste giue him that potion. But for that cause shall the Phisicke be inconstant: So vtterly God, albeit he foreséeth all thinges, yet he hath not decréed, that all thinges shall be done at one time. Now let vs come to the matter it selfe, if the prouidence of God be certaine, may it suffer any chaunce: Here first I wil vse two distinctions, and then I wil answere. There is one simple necessitie, an other by supposition. For whō we say, that there is a God, that God is wise and i•ste, we vnderstande, that that is simply and absolutely necessarie. Other thinges he necessarie by supposition, as that which is taught in Schooles, that whiche is, in somuch as it is, is necessarie. Christe and the Prophets preach, that Ierusalem shal be destroyed, therefore it shall be destroyed of necessitie: not bycause that necessitie is in the nature of the Cittie, but bycause Christe and the Prophets haue foretolde it, which coulde not be deceiued. There must be heresies (saith Paule.) And Christ saith, It is necessarie that offence come. For, these causes being set, that is, the corrupt wits of menne, and the diuels hatred against mankind, & the end being sét also, that the elect shall be tryed, by supposition it is necessarie, that these things come. Also things may be considered two wayes, either as they are secreat in the causes, as ⟨p. 235⟩they stande oute in acte, & so they haue the reason of necessity.
