Again, seeing the _selling_ of him consisted in these acts, _binding_, _speaking_, _delivering_, which are all corporeal motions, did God _will_ they should not be, how then could they be done? Or doth he permit barely, and neither _will_ nor _nill_ corporeal and local motions? How then is God the first mover and cause of all local motion? Did he cause the motion, and _will_ the law against it, but not the irregularity? How can that be, seeing the motion and law being existent, the contrariety of the motion and law is necessarily coexistent? So these places, _He hardened Pharaoh’s heart_, _he made Sihon’s heart obstinate_, they interpret thus: “He permitted them to make their own hearts obstinate.” But seeing that man’s heart without the grace of God, is uninclinable to good, the _necessity_ of the hardness of heart, both in Pharaoh and in Sihon, is as easily derived from God’s _permission_, that is, from his withholding his grace, as from his _positive decree_. And whereas they say, He _wills_ godly and free actions conditionally and consequently, that is, if the man _will_ them, then God _wills_ them, else not; and _wills_ not evil actions, but _permits_ them; they ascribe to God nothing at all in the causation of any action either good or bad. Now to the third sort of places, that seem to contradict the former, let us see if they may not be reconciled with a more intelligible and reasonable interpretation, than that wherewith the Schoolmen interpret the first. It is no extraordinary kind of language, to call the commandments and exhortations and other significations of the _will_, by the name of _will_; though the _will_ be an internal act of the soul, and commands are but words and signs external of that internal act. So that the _will_ and the _word_ are diverse things; and differ as the _thing signified_, and the _sign_. And hence it comes to pass, that the Word and Commandment of God, namely, the holy Scripture, is usually called by Christians God’s will, but his revealed will; acknowledging the very will of God, which they call his counsel and decree, to be another thing. For the revealed will of God to Abraham was, that Isaac should be sacrificed; but it was his will he should not. And his revealed will to Jonas, that Nineveh should be destroyed within forty days; but not his decree and purpose. His decree and purpose cannot be known beforehand, but may afterwards by the event; for from the event we may infer his will. But his revealed will, which is his word, must be foreknown, because it ought to be the rule of our actions.