Theol. First, I answer you with the Apostle:1 O man, who art thou that pleadest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the Potter power of the clay, to make of the same lump one vessel to honour, and another to dishonour? Moreover, I answer, that Gods decree doth not enforce the will of man, which worketh and moveth of it self. It hath in it self the beginning of evil m•t• on and sinneth willingly. Therefore, though the decree of God imposeth a necessity upon all secondary causes (so ⟨p. 303⟩as they must needs be framed and disposed according to the same) yet no co•ction or constraint; for they are all carried with their voluntary motion. Even as we see the plumb of a clock, being the first mover, doth cause all the other wheels to move, but not to move this way or that way: for in that they move, some one way, and some another, it is of themselves; I mean, of their own frame: so Gods decree doth move all secondary causes, but takes not away their own proper motion. For God is the Author of every action, but not of any evil in any action. As the soul of man is the original cause of all motion in man, as the Philosophers dispute, but yet not of lame and impotent motion, for that is from another cause, to wit, some defect in the body: so, I say, Gods decree is the root and first cause of motion, but not of defective motion, that is from our selves. Likewise, that a bell soundeth, the cause is in him that ringeth it: but that it jarreth, the cause is in it self. Again, that an instrument soundeth, is in him that playeth upon it; but that it jarreth, is in it self; that is, in its own want of tuning. So then, to shut up this point: all instruments and middle causes are so moved of God being the first Mover, that he always doth ⟨p. 304⟩will holily and justly in his moving. But the instruments moved are carried in contrary motions, according to their own nature and frame: If they be good, they are carried to that which is good: but if they be evil, they are carried unto evil. So that according to the double beginning of motion and will, there is a double and divers work and effect.
Theol. First, I answer you with the Apostle:1 O man, who art thou that pleadest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the Potter power of the clay, to make of the same lumpe one vessell to honour, and another to dishonour? Moreover, I answer, that Gods decree doth not enforce the will of man, which worketh and moveth of it selfe. It hath in it selfe the beginning of evill m•t• on and sinneth willingly. Therefore, though the decree of God imposeth a necessity upon all secondary causes (so ⟨p. 303⟩as they must needs be framed and disposed according to the same) yet no co•ction or constraint; for they are all carried with their voluntary motion. Even as we see the plumbe of a clock, being the first mover, doth cause all the other wheeles to move, but not to move this way or that way: for in that they move, some one way, and some another, it is of themselves; I meane, of their owne frame: so Gods decree doth move all secondary causes, but takes not away their owne proper motion. For God is the Authour of every action, but not of any evill in any action. As the soule of man is the originall cause of all motion in man, as the Philosophers dispute, but yet not of lame and impotent motion, for that is from another cause, to wit, some defect in the body: so, I say, Gods decree is the root and first cause of motion, but not of defective motion, that is from our selves. Likewise, that a bell soundeth, the cause is in him that ringeth it: but that it jarreth, the cause is in it selfe. Againe, that an instrument soundeth, is in him that plaieth upon it; but that it jarreth, is in it selfe; that is, in its own want of tuning. So then, to shut up this point: all instruments and middle causes are so moved of God being the first Mover, that hee allwayes doth ⟨p. 304⟩will holily and justly in his moving. But the instruments moved are carried in contrary motions, according to their owne nature and frame: If they be good, they are carried to that which is good: but if they be evill, they are carried unto evill. So that according to the double beginning of motion and will, there is a double and divers work and effect.
- 1Rom. 9.22.
