13 Let us see on the other part, what things they be that might affirm God to be the cause of sin. §1In the first chapter to the Romans it is written; 2that Seeing the idolaters knew God, and would not worship him as God, therefore (as meet it was) he gave them up unto a reprobate sense, and unto shameful lusts. If he gave them, he also provoked and moved them. §2In Exodus it is written, 3that God had hardened and dulled the hart of Pharaoh, so that he would not hearken, when Moses commanded him in the name of God to let the people depart. §3In the sixth of Isaiah, 4He is said to blind the people, that they should not see. §4When we pour out our prayers before God, we desire him that he 5Lead us not into temptation, but that he will deliver us from evil. To what end should we thus pray, if these things should not sometimes be? No man entreateth, except for those things which may be, or which do hang over his head, or which he feareth will come to pass. They are wont to say, that God doth and willeth these things, not as they be sins, but in respect that they be punishments to chasten him that hath sinned. But it is hard to appoint the punishment and fault to be all one thing, seeing the nature of punishment and fault is divers. A fault ariseth from the will, whereas punishment is laid upon us against our will. If it be committed voluntarily, then it is no punishment. To affirm a thing to be voluntary, and yet unuoluntarie, can hardly be made to agree. §5That, which is the cause of a cause, may also be called the cause of the effect: but no man doubteth but that God hath given us a will, inclinations, properties and effects, whereby we are provoked to sin. If God be said to be the cause of these things, why dare we not say that he is the cause of sins? §6That which removeth the impediments, if the thing afterward happen, or the effect follow, it shall be called the cause of sin. What doth chiefly let sins? Even grace, and the good spirit of God: except these keep us back, we shall rush headlong into most grievous crimes. Who can remove grace, or take away the spirit, but only God which gave them? If he remove the lets, no doubt but he is some cause of sins. §7Also, he that ministereth an occasion of any thing, he seemeth to be an author thereof:
13 Let vs sée on the other part, what things they be that might affirme God to be the cause of sin. §1In the first chapter to the Romanes it is written; 2that Seeing the idolaters knew God, and would not worship him as God, therefore (as méet it was) he gaue them vp vnto a reprobate sense, and vnto shamefull lusts. If he gaue them, he also prouoked and mooued them. §2In Exodus it is written, 3that God had hardened and dulled the hart of Pharao, so that he would not hearken, when Moses commanded him in the name of God to let the people depart. §3In the sixt of Esaie, 4He is said to blind the people, that they should not see. §4When we powre out our praiers before God, we desire him that he 5Lead vs not into temptation, but that he will deliuer vs from euill. To what end should we thus praie, if these things should not sometimes be? No man intreateth, except for those things which may be, or which doo hang ouer his head, or which he feareth will come to passe. They are woont to saie, that God dooth and willeth these things, not as they be sinnes, but in respect that they be punishments to chasten him that hath sinned. But it is hard to appoint the punishment and fault to be all one thing, séeing the nature of punishment and fault is diuers. A fault ariseth from the will, whereas punishment is laid vpon vs against our will. If it be committed voluntarilie, then it is no punishment. To affirme a thing to be voluntarie, and yet vnuoluntarie, can hardlie be made to agrée. §5That, which is the cause of a cause, may also be called the cause of the effect: but no man doubteth but that God hath giuen vs a will, inclinations, properties and effects, whereby we are prouoked to sinne. If God be said to be the cause of these things, why dare we not saie that he is the cause of sinnes? §6That which remooueth the impediments, if the thing afterward happen, or the effect followe, it shall be called the cause of sinne. What dooth chéefelie let sinnes? Euen grace, and the good spirit of God: except these kéepe vs backe, we shall rush hedlong into most gréeuous crimes. Who can remooue grace, or take awaie the spirit, but onelie God which gaue them? If he remooue the lets, no doubt but he is some cause of sinnes.
- 1Arguments on the contrary part.Arguments on the contrarie part.
- 2Rom. 1, 24.
- 3Exod. 9, 12.
- 4Isaiah. 6, 10.Esaie. 6, 10.
- 5Matt. 6, 13.
