Institutions of Christian religion framed out of Gods word, and the writings of the best diuines, methodically handled by questions and answers, fit for all such as desire to know, or practise the will of God. Written in Latin by William Bucanus Professor of Diuinitie in the Vniuersitie of Lausanna. And published in English by Robert Hill, Bachelor in Diuinitie, and Fellow of Saint Iohns Colledge in Cambridge, for the benefit of our English nation, to which is added in the end the practise of papists against Protestant princes.

Is the execution of reprobation, or the appointing of vvicked meanes subiect to the decree of God, as faith and other meanes of saluation is to the decree of Election?

It is, and it is not: because the decree of God is said to be two∣fold, simple in some respect: the decree is called simple,* 1.1 when God willeth and approoueth somewhat simply, whereof himselfe is truely, properly, and principally the efficient cause in his owne time: from whence also the decree may bee called effectiue,* 1.2 of which sort is the decree of the saluation of the Elect, and of all good meanes which tend to saluation, as of Creation, effectu∣all calling, faith, iustification, and sanctification. Whereupon God, Ose. 13.9. Thy saluation is of mee. Moreouer God is the Author and cause of the substance (that I may so speake) of all acti∣ons and qualities, both good and euill. For the action is one thing by it selfe, the fault or faultie qualitie of the action is another.

But the decree in respect is when God decerneth, and will per∣mit somewhat to be done, and that also in his due time:* 1.3 but hee doth not truly effect it himselfe, but suffereth it to be done of wicked instruments, not as though he beheld the affaires of men negligently and from a farre, but as the ruler of all. For Paule affirmeth that God prouoked Pharaoh, and whom he will he can harden, Rom. 9.17.18. for God is not a negligent God, ney∣ther were God omnipotent, if against his will he should suf∣fer any thing. Whereupon also this may bee called a De∣cree of permission, of gouernement, or of dispensation. And of this sort is the Decree of all euill meanes, which tend to de∣struction, as of the fall of man, his hardening, and the like: for they come not to passe without the will and knowledge of God, because by this meanes Atheisme or Epicurisme must ne∣cessarily follow, but of all these mans will is chiefe, purchasing Gods wrath, heereupon is that rightly said. Thy destruction is of thy selfe O Israell. Ose. 13.9. And neuerthelesse they are subiect to

the Decree, because though not by the decree, yet for the decree, and not without the decree they come to passe, and where∣of the deficient, but not the efficient cause is surely purposed in God. For as God createth faith in them that beleeue; so, when God left the wlll, sinne came vpon mankind. As the Sunne ma∣keth the day of it selfe, and with his owne light, when it riseth and shineth, and the night likewise, but by the retyring of his light and the shadow of the earth. Furthermore it is no decree of a suf∣ferance of malice, in that it is malice, but in that it hath a purpose of goodnes. For if we consider the decree of God, the verie euill (though bred in it selfe) hath a purpose of good: for what God hath determined to suffer, and what he permitteth, he doth it for some good end, as for the euidence of his glorie and iustice. Wher∣fore in respect of God, who in determining to suffer, and in permitting doth alwaies behold a good end, the darkenesse hel∣peth forward the light, and the malice which proceedeth wholy from the euill instrument is conuerted into good, as the punish∣ment of sinne, and the meane of Gods glorie, as that Paradox of Augustine might be verified. That it is good also there should be euils, for else God would not suffer euils to bee: but he suffereth them not as against his will, but as willing, and as the same father saith truly and wisely: That which is contrarie to the will of God, com∣meth not to passe against his will.

Notes

• * 1.1

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• * 1.2

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• * 1.3

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