But you will say it followeth upon our doctrine. For he which decreed to suffer men to fin, is the author of sin. See what an argument you have made, which (if it be turned the other way) is enough to confute you in your own conceit. For he which permitteth sin, not being bound to hinder any man from sinning, having besides authority and right to punish with forsaking and casting of to eternal torments, he is neither author nor favourer, but sufferer and judge of sin. But in this sort GOD permitteth sin: therefore God is not any way the author of sin. If you proceed and urge; but that privation or withdrawing of grace which he inflicteth instead of ⟨p. 117⟩a punishment, is sin; you commit a fallacy of accident. For the punishment of it self, as it is inflicted by God, is most just; by accident, as being plucked by men on their own heads by the first sin of Adam, and the rest ensuing, so it is sin. Your argument had carried more colour, if from Gods providence you had concluded this effecting of sin: although in deed it had been but the same fallacy For God did most effectually and vehemently will the crucifying of his son by them, who afterwards executed it: yet did he not will, but suffer their murder (which he afterwards horribly punished) to concur with his most just, most holy, and (beyond all others) most admirable and glorious work, which by them he performed. He would the wars of Nebuchadnezzar, but hated his wickedness. His vvill it was that Absalom should war against his Father David, and defile his wives, but these things in respect of GODS vvill, were most just punishments upon David, but as Absalom did them, only to usurp the kingdom and oppress his Father, not having therein any commandment of God to follow, so they were treason, & incest. This wickedness of Absalom by accident concurreth with Gods judgment, which he executeth by him. As much you shall prevail if you say that God is then made the author of sin, when as men forlorn and forsaken by him cannot choose but sin. For you accuse the scripture, and God himself, often ⟨p. 118⟩saying as much as this, but without danger of such blasphemy. Because mankind of their own free will did in Paradise pull on themselves this necessity §Vof sinning.
But you wil say it followeth vpon our doctrine. For he which decreed to suffer men to fin, is the author of sinne. See what an argument you haue made, which (if it be turned the other way) is enough to confute you in your own conceit. For he which permitteth sinne, not being bound to hinder any man from sinning, having besides authority and righte to punish vvith forsaking and casting of to eternal tormentes, he is neither author nor favourer, but sufferer and iudge of sinne. But in this sorte GOD permitteth sinne: therefore God is not any vvaie the author of sinne. If you proceede and vrge; but that privation or withdravving of grace vvhich he inflicteth insteed of ⟨p. 117⟩a punishmente, is sinne; you commit a fallacie of accident. For the punishment of it selfe, as it is inflicted by God, is most iust; by accident, as being plucked by men on their owne heads by the first sinne of Adam, and the rest ensuing, so it is sinne. Your argument had carried more colour, if from Gods providence you had concluded this effecting of sin: although in deed it had beene but the same fallacy For God did most effectualie and vehemently will the crucifying of his sonne by them, who aftervvardes executed it: yet did he not will, but suffer their murder (which hee aftervvardes horriblye punished) to concurre with his most iust, most holy, and (beyonde all others) most admirable and glorious worke, vvhich by them hee perfourmed. Hee vvould the warres of Nabuchadnezar, but hated his wickednesse. His vvill it vvas that Absolon shoulde vvarre against his Father David, and defile his vviues, but these thinges in respect of GODS vvill, vvere most iust punishmentes vpon David, but as Absolon did them, onlie to vsurpe the kingdome and oppresse his Father, not having therein any commandement of God to follovv, so they were treason, & incest. This wickednes of Absolo• by accident concurreth with Gods iudgment, which he executeth by him. As much you shall prevaile if you saie that God is thē made the author of sinne, when as men forlorne and forsaken by him cannot choose but sinne. For you accuse the scripture, and God himselfe, often ⟨p. 118⟩saying as much as this, but without dāger of such blasphemie. Because mankind of their own free wil did in Paradise pul on thēselves this necessity §Vof sinninge.
