elf enough, for fear of causing offence
to people; on which point he is to be commended. It was also on that
account, as he says himself, that he had desired that what had passed
between the bishop and him in Paris should not be published. He adds that
it is not good to say that an action which God does not will happens, since
that is to say in effect that God is lacking in power. But he adds also at
the same time that it is not good either to say the opposite, and to
attribute to God that he wills the evil; because that is not seemly, and
would appear to accuse God of lack of goodness. He believes, therefore,
that in these matters telling the truth is not advisable. He would be right
if the truth were in the paradoxical opinions that he maintains. For indeed
it appears that according to the opinion of this writer God has no
goodness, or rather that that which he calls God is nothing but the blind
nature of the mass of material things, which acts according to mathematical
laws, following an absolute necessity, as the atoms do in the system of
Epicurus. If God were as the great are sometimes here on earth, it would
not be fitting to utter all the truths concerning him. But God is not as a
man, whose designs and actions often must be concealed; rather it is always
permissible and reasonable to publish the counsels and the actions of God,
because they are always glorious and worthy of praise. Thus it is always
right to utter truths concerning the divinity; one need not anyhow refrain
from fear of giving offence. And I have explained, so it seems to me, in a
way which satisfies reason, and does not wound piety, how it is to be
understood that God's will takes effect, and concurs with sin, without
compromising his wisdom and his goodness.

9. As to the authorities derived from Holy Scripture, Mr. Hobbes divides
them into three kinds; some, he says, are for me, the second kind are
neutral, and the third seem to be for my opponent. The passages which he
thinks favourable to his opinion are those which ascribe to God the cause
of our will. Thus Gen. xlv. 5, where Joseph says to his brethren, 'Be not
grieved, nor angry with yourselves, that you sold me hither: for God did
send me before you to preserve life'; and verse 8, 'it was not you that
sent me hither, but God.' And God said (Exod. vii. 3), 'I will harden
Pharaoh's heart.' And Moses said (Deut. ii. 30), 'But Sihon King of [400]
Heshbon would not let us pass by him: for the