Wesley Corpus

Yet you do not make God the author of sin! Pred.--No certainly: “God cannot be termed the author of sin, though he is the cause of those actions which are sins.” (Petri Martyris Vermillii Com. in Roman., p. 413) Friend.--How is he the cause of them then ? Pred.--Two ways: First, by his eternal, unchangeable decree; Secondly, by his present irresistible power. Friend.--Did God then fore-ordain the sins of any man? Pred.--“Both the reprobates and the elect were fore ordained to sin, as sin, that the glory of God might be leclared thereby.” (Zanchius de Nat. Dei, p. 555.) “The reprobates,” more especially, “who were predestinated to damnation, and the causes of damnation, and created to that end, that they may live wickedly, and be vessels full of the dregs of sin.” (Piscator contra Tauffium, p. 47.) Friend.--But surely the sins of the elect were not fore ordained? Pred.--Yes, but they were: “For we neither can do more good than we do, nor less evil than we do; because God from eternity has precisely decreed that both the good and the evil should be so done.” (Piscatoris Responsio ad Amicam Dupli cationem Conradi Vorstii, p. 176.) Friend.--I understand you, as to God’s decreeing sin. But how is his irresistible power now concerned in the sins of men? Pred.--“God is the author of that action which is sinful by his irresistible will.” (Dr. Twisse, par. 3, p. 21.) Friend.--How do you mean? Pred.-- “God procures adultery, cursings, lyings.” (Piscat. Responsio ad Apologiam Bertii.) “He supplies wicked men with opportunities of sinning, and inclines their hearts thereto. He blinds, deceives, and seduces them. He, by his working on their hearts, bends and stirs them up to do evil.” (Pet. Martyr. Ver. Comment. in Rom., pp. 36, 413.) And thus “thieves, murderers, and other malefactors are God’s instru ments, which he uses to execute what he hath decreed in himself.” (Calv. Inst., b. 1, c. 17, s. 5.) Friend.--Do you not then charge God himself with sin? Pred.--No : “God necessitates them only to the act of sin, not to the deformity of sin.” (Twissi Vindicia, par. 3, p. 22.) Besides, “when God makes angels or men sin, he does not sin himself, because he does not break any law. For God is under no law, and therefore cannot sin.” (Zuinglius in Serm. de Provid., c.