Against the decree view: an absolute decree to sins makes God the author of sin
Next, among the things God foresees as future are many sins and moral evils. It is therefore very hard to understand how God could have foreknown future things of every kind in some absolute decree of his will.
God can bring about and decree good things without any damage to his goodness and wisdom. But it is contrary to the divine goodness that he should move and predetermine the wills of creatures toward things evil in themselves.
Suppose someone says that God, absolutely and efficaciously, by a decree of his own, determined the will of the angels who fell to rise up in pride against God. Suppose he says God determined the will of our first parents to disregard God's command and covet the forbidden fruit. Who could say this without thereby making God the author of sin? And who could persuade himself of the following? By an eternal decree of God, preceding any determination of the created will foreseen in any way at all, human wills have been determined one by one to acts of blasphemy and hatred against God. And yet God is not the cause of those sins!
Latin
XXXVIII. Deinde cum inter illa quae Deus futura praevidet, multa sint peccata, & moraliter mala, difficulter admodum intelligi potest quomodo Deus futura cujusvis generis praescire potuerit, in absoluto aliquo voluntatis suae decreto. Nam bona quidem Deus efficere & decernere potest, absque ullo bonitatis & sapientiae suae praejudicio: sed bonitati divinae repugnat, ut ad illa quae in se mala sunt, creaturarum voluntates moveat & praedeterminet. Quis enim dicere possit, Deum absolute & efficaciter, decreto quodam suo, Angelorum qui defecerunt voluntatem ad hoc determinavisse, ut se contra Deum superbia efferrent, & primorum parentum, ut neglecto Dei mandato, pomum vetitum appeterent, quin hoc ipso statuatur Deus peccati autor? Aut quis in animum inducere queat hominum voluntates aeterno Dei decreto, antecedente omnem quocunque modo praevisam voluntatis creatae determinationem, ad actus blasphemiae & odii in Deum singulariter determinatas esse, nec Deum tamen esse peccatorum istorum causam?