God's will, according to Luther and Calvin, extends beyond salvation to all things, and it imposes necessity on both. When applied to salvation we are talking about predestination, when talking about everything else we are talking about providence.
Augustine says that "the will of God is the necessity of all things" (On Genesis in the Literal Sense 6, 15, 26, PL 34, 350). Calvin quotes this in support of his and Luther's doctrine that everything, even the fall, happens by divine necessity or by divine decree. This means that from God's perspective nothing could be otherwise than it is, though from our perspective most things are contingent or could go in more than one way.
With regard to permissio, or God's permissive will, Augustine wrote, “Nothing, therefore, happens but by the will of the Omnipotent, He either permitting it to be done, or himself doing it” (Enchiridion 95). So there is a difference between God doing something and permitting something to be done, but both are willed by God and thus necessary. Augustine adds: "His permission is not unwilling, but willing" (Enchiridion 100).
For Augustine, God permitted the fall but it was nonetheless his will and thus happened of necessity. This because God didn't add the gift of perseverance to Adam and Eve. When Calvin and Luther speak of the divine "decree" it is simply another way for them to express that all things, even what God permits, happens by divine necessity.
Being downstream from the via moderna, Luther and Calvin use the terminology of "decree" and "ordination," but they gave it the Augustinian sense of necessity. Luther and to some extent Augustine and Calvin, spoke of God's will as preached and hidden. God's hidden will works all in all and thus imposes necessity. His revealed will expressed in the gospel works our salvation.
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