Vos:

16. How does one designate God’s decree as it functions with respect to sin?

A permissive decree (decretum permissivum). This term has become accepted in Reformed dogmatics and is even found in most confessions. Our own [Belgic] Confession, on the doctrine of providence (Article 13), says, "[A]ll our enemies cannot harm us without His permission and will."

Here and there objection is made to this distinction. Beza states it is not difficult to show that it is completely misunderstood by some, in a way that removes the devils and evil men from God’s control except that He keeps their actions and the consequences of their actions within certain limits. Nevertheless, Beza also wishes to see the terms decernius and permissivum (decreeing and permitting will) maintained, provided that they are explained correctly.

Danaeus speaks more dismissively: "From this it follows that that sophistical distinction that one is accustomed to make between God’s permission and His decree ought to be abandoned, because what happens by God’s permission happens with His will and consequently by virtue of His decree."

a) First, it should be observed that by permissive decree the Lutherans understand something entirely negative. By it they mean that God does not decree to prevent or hinder sin by a positive act. Thus, sin itself is fully present in God’s decree as sure and certain. Concerning it God has nothing more to decide. His permissive decreeing, taken strictly, means to say that He does not decree rather than that He certainly decrees not, namely, to counter sin. This, of course, is a wrong and inadequate view. It teaches that sin has its reality and certainty from man. The former is true, as we have seen; the latter cannot be conceded. For, as for all things, so also for sin, certainty must lie in the decree of God. A permissive decree cannot be a bare budding in our spirit.

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