Special and general will: by the general will God wills sin only because he wills it to come about
They also distinguish two wills in God, one general and the other special. The special will, for them, is that by which God both approves and brings about something. Its object depends on it and follows from it as an effect follows its cause. By this will, on their account, God wills what is good and is unwilling toward evil as evil, as in the verse, 'You are a God who does not will iniquity.'
The general will, on their view, is that by which God wills something not to be, and also, for definite reasons, wills not to forbid certain things and so wills them to come about, though he does not simply approve them. Or it is God's decree by which he wills something not as approving it or doing it himself, but only as a permitted doing by others.
And so, they say, the thing to be done depends not on God's will but only on the will of the failing creature. By this will, they say, God wills sin, the fall of Adam for example, not simply but only in that he wills it to come about.
Latin
XXX. Ac praeterea distinguunt duplicem Dei voluntatem, unam generalem, alteram specialem. Specialis voluntas ipsis est qua Deus aliquid simul approbat & efficit. Atque voluntatis hujus objectum ab ea pendet, & eam sequitur ut effectus causam. Qua voluntate docent Deum velle bonum, & malum qua malum nolle, juxta illud, Deus non volens iniquitatem es tu. Voluntas vero generalis ex eorum sententia est, qua Deus vult aliquid non esse, vultque etiam certis de causis quaedam non prohibere & consequenter vult evenire, quae tamen simpliciter non probat: sive est decretum Dei, quo vult aliquid non quoad approbationem, & quoad effectionem a se, sed tantum quoad permissam quandam effectionem ab aliis: & sic, inquiunt, res facienda non pendet a voluntate Dei, sed tantum a voluntate deficientis creaturae. Atque hac voluntate dicunt Deum velle peccatum, ut lapsum Adami exempli gratia, non quidem simpliciter, sed solum quia vult illud evenire.