The Sum of Christian Religion 2, Part 1 · Subpart 1 · Section 2 · Subsection 4

The Sum of Christian Religion 2 · Part 1 · Subpart 1 · Section 2 · Subsection 4

p. 994. What are the cauſes of ſinne.

1 SOme deriue the original of ſin from the deſtinie of the ſtart, Men ſeeke the cauſe of ſinne any where, rather than where it is.ſaying, I ſin becauſe I was borne vnderunder an vnlucky Planet.

2 Others when they ſinne and are rebuked for their ſinne, they make anſwere, Not I, but the Deuill was in fault, that I committed this deede.

3 Others, leauing excuſes, directly caſt the fault vponupon God, ſaying, God would hauehave it ſo: for if he would not, I ſhould not hauehave ſinned.

4 Others, when God (ſay they) might hauehave hindered me, and yet did not, himſelfe is the author of my ſinne.

It is no newe thing, for men to ſharpen their blaſphemous tongue againſt God. For our firſt Parentes, when p. 100they had ſinned and were accuſed of their ſinne by God, they tranſlate and paſſe ouer the fault committed from themſelues to others, neither ingenuouſly confeſſe the truth. Adam returneth the fault not ſo much vponupon his wife as vponupon God himſelfe: The woman, ſaith he, which thou gaueſt to be with me, ſhe gaue me of the tree, and I did eate: as if hee ſhoulde ſay▪ except thou hadſt ioined her to me, I had not ſinned. But the Lord gaue him not his wife, that ſhee ſhoulde be an occaſion of euill vntounto him, but that it might be the better and more comfortable for him. The woman ſimply imputeth the fault to the Deuill, ſaying, The Serpent beguiled me, and I did eate. Theſe are the moſt falſe and corrupt iudgements concerning the originall of ſinne, impious and deteſtable, whereby the maieſtie, truth and iuſtice of God is grieuouſly offended.

Deſtinie no cauſe of ſinne.1. They, who make deſtinie a cloake for ſinne, 1. define deſtinie to bee a linked order thorough all aeternitie, and a certaine perpetuall neceſſitie of intents and workes according to the counſailes of God, or according to the euill planets. Now if you aske them who made the planets, they hauehave not ought to aunſwere, but God. Therefore theſe men lay their euill to Gods charge. But ſuch a deſtinie did not all the founder Philoſophers maintain, much leſſe Chriſtiās. 2. S. Auſtine, againſt two epiſtles of the Pelagians, vntounto Boniface, lib. 2. cap. 6. They, ſaith he, who hold deſtinie, maintain that not only actions & euents, but alſo our willes themſelues depend of the poſition of the planets, at the time of eueryevery ones conception or natiuitie which they call conſtellations. But the grace of God ſurpaſſeth not onelyonly all the ſtarres, and all the heauens, but alſo all the Angels. Let vsus conclude theſe things with the word of the Lord by his Prophet Ieremy, pronouncing to this ſenſe, Thus ſaith the Lorde, Learne not the way of the heathen, & bee not afraid for the ſigns of heauen, though the heathen be afraid of ſuch: for the cuſtomes of the people are vaine. Wherefore that the Aſtrologers call the planet of Saturne vnmercifull, ſharpe and cruell: and the planet of Venus fauourable and gentle, it is the vanity of vanities. For the ſtarres hauehave no force of dooing good or ill. And therefore the fault of ſinners ought not to be imputed vntounto them.

2. That the Deuill is not the onelyonly author of ſinne, who when p. 101as we commit ſinne ſhoulde beare alone the blame of the ſinne, and our ſelues be free from fault,The Deuill not the onelyonly autor of ſinne. it is moſt of all declared in this, that he is able to induce and entice a man to euill, but not to compell him. For God keepeth vnderunder the Deuill, by his power, that he cannot doe what he will: but onelyonly what, and ſo much as God permitteth him. Nay he hath not ſo much as power ouer filthie ſwine, much leſſe ouer the moſt noble ſoules of men. He hath indeede a ſubtilty, and great force in perſwading: but God is ſtronger, who alſo neuer ceaſeth himſelf to put good motions into mans minde. Neither permitteth he more to Satan, than he maketh profitable for man. Which we may ſee in that moſt holy man Iob, in the example of Paul, and in his wordes: God is faithfull, which will not ſuffer you to be tempted aboue that you be able. Wherefore they are vain men, who vnloade the blame of their wickednes on the Deuils ſhoulders.

It remaineth that we ſhew,God no cauſe of ſinne. that alſo God is not the author of ſin. Gen. 1. & 2. God ſaw thoſe things which he had made, and they were very good. Pſal. 5. Becauſe thou art not a God that loueth wickednes. Iames. 1. Let no man ſay when he is tempted, I am tempted of God. Eccle. 15. Saie not thou, it is through the Lord that I turne backe: for thou oughteſt not to doe the thinges that he hateth. To theſe and verie manie the like ſpeaches maie be added the great and moſt perfect goodnes of God, ſo that no effect of his is euill. And becauſe God is true, and far from all diſſembling and guile, neither can deſtroie or denie himſelfe; 2. Tim. 2.2 Tim 2it is certain that plaine contradictorie willes cannot be in him. But he teſtifieth in his law (which is as it were a glas of that puritie which is in God) that hee hath a horrible hatred of ſinne. Wherefore he doth not will anie, and much leſſe cauſeth or furdereth it. Moreouer, that which one himſelfe worketh in an other, hee cannot of right puniſh. But God doth moſt iuſtlie puniſh al ſinnes. Wherefore he neither will nor cauſeth anie ſin. Rom. 3. Is God vnrighteous which puniſheth? God forbid: elſe how ſhall God iudge the world? Laſtlie God doth neither wil nor cauſe that which deſtroieth his image: ſin is the deſtruction of the image of God. Wherefore God doth neither will nor cauſe it. Of this wee conclude, that God is not the author of ſinne; but that the originall of euill ſpringeth from man himſelfe, by the inſtigation of the Deuill: yet ſo neuertheleſſe, that we ſay, that the Deuill being at the p. 102firſt corrupted did corrupt man,The cauſe of ſin is to be ſought in our firſt father (through the Deuils inſtigation) and ſo by diſcent to be found in vsus. but coulde hauehave done nothing, except man of his owne accord had conſented to euill. Here are we to remember againe the fall of our father Adam. God made Adam to his owne image, and ſimilitude, that is, he made him moſt good, vncorrupt, holy, righteous, and immortall: hee furniſhed him with moſt excellent giftes, that nothing might be wanting vntounto him to all bleſſednes in God. Wherefore his vnderſtanding was wholy diuine: his will moſt free and moſt holy, hee had power of dooing good and euill: a law was giuen him of God, which ſhewed him what he ſhould doe, or what he ſhould not doe. For the Lord ſaid, Thou ſhalt not eate of the fruite of the tree of knowledge both of good and euill. God ſimply required of him obedience and faith, and that whole Adam ſhould depende of him, and that not conſtrained by neceſſitie, but ſhoulde doe it freely. God made man from the beginning, and left him in the hand of his counſel, ſaying: If thou wilt thou ſhalt obſerue the commandements, and teſtifie thy good will. Therefore when the Serpent tempted man, and counſailed him to taſt of the forbidden tree, man was not ignoraunt that the counſaile of the Serpent did not agree with the commaundement of God. The Lorde compelled him not: neither did Satan compell him in the Serpent. For God had ſaid: Ye ſhall not eate of that tree, neither ſhall ye touch it, least ye die. Wherefore it was in the hand of his counſaile, to eat or not to eate. God declared vntounto him his will, plainely charging him, that he ſhould not eate, and adding the perill, he did withdraw him from eating, leaſt perhaps thou die. Satan alſo, as neither coulde hee, did not vſe any force: but did probably moue him vntounto it, & at length did ouercome him. For when the will of the woman declined to the word of the Deuill, her minde departed from the worde of God, and reiecting a good lawe, ſhe committeth an euill worke: afterwardes ſhe drewe on her husband willingly following her to bee partaker of her ſinne. That doth the Scripture inculcate in theſe wordes: So the woman (ſeeing that the tree was good for meate, Gen. 3.6.Gen 3:6and that it was pleaſant to the eies, and a tree to be deſired to get knowledge) tooke of the fruit thereof, and did eate, and gaue alſo to her husband with her, and hee did eate. Here hauehave you the beginning of the euill, the Deuill: and that p. 103which moued the will of man, that is: the falſe commendation of the Deuill, and euen a mere lie, and the delectable ſhewe and ſightlines of the tree. Wherefore Adam and Eue doe of their owne accord, that which they doe, being lead with a hope of more excellent wiſedome which the Seducer had lyingly promiſed them.The beginning of ſinne from the Deuil, and the free election of man corrupted by his ſeducement. Wee conclude therefore that ſinne hath his beginning, not from God who forbiddeth euill, but from the Deuill, & the free election of man, which was corrupted by the Deuils falſhood. And therefore the Deuill and mans corrupted will obeying him are the moſt true cauſe of ſinne. This euill flowed from our firſt Parents vntounto all their poſteritie, ſo that ſinne hath not elſe whence his beginning, than from our ſelues and our corrupt iudgement, and wicked will, and the ſuggeſtion of Saran. For an euill roote, and that firſt corruption bringeth forth of it a rotten braunch, agreeable to the nature thereof, which Satan now alſo ſetteth forwarde and laboreth it as it were plantes, by his guiles and lies: but in vaine doth he labour; except we yeeld our ſelues to bee faſhioned and dreſſed by him.

That is called originall ſinne, which proceedeth from the firſt originall, that is,What is originall ſinne. was deriued from the firſt parent into all by propagation or generation. For this ſinne wee bring with vsus in our nature out of our mothers wombe into this life. I was borne in iniquitie, and in ſinne hath my mother conceiued me. And of the Deuill Chriſt ſpeaketh thus: Hee hath beene a murtherer from the beginning, and abode not in the truth: becauſe there is no truth in him. When he ſpeaketh a lie then ſpeaketh he of his owne: for he is a lier, and the father thereof.

To this may be added this reaſon: that ſinne cannot be a proper & natural effect of any cauſe but of that which hath power to doe againſt the law. But this no nature hath power to doe,Sinne the proper effect of a reaſonable nature tranſgreſſing the law. beſides the nature of Angels, and of men: For God is a law vntounto himſelfe, and can not doe or intend any thing againſt his lawe. And other creatures, whereas they are not indued with reaſon, and therefore the law not made for them, they cannot commit ſinne: becauſe take away the law, and there is no place left for ſinne. Wherefore it neceſſarily foloweth, that ſinne is ſuch an effect, as agreeth to thoſe Angels alone who fell, and to men.

p. 104The firſt cauſe of the firſt ſinne, the Deuil. The ſecond, mans will. The firſt ſinne cauſe of all ſins thence folowing.But there is an order to bee obſerued in theſe cauſes. For the cauſe of the firſt ſinne in Paradiſe is the Deuil, inſtigating, & the will of man aſſenting or obaying; & theſe former ſinnes are the cauſes of all that follow. The reaſons, 1. Becauſe by one man ſinne entred into the world. 2. Becauſe man and the Deuill are able by their owne nature to ſinne againſt the lawe. And that firſt ſinne or firſt fall in Paradiſe is the cauſe of originall ſinne, both in Adam, who fell, and in others who hauehave their diſcent from him. Originall ſinne is the cauſe preparatiue as it were of all actuall ſinnes, according to that of Paul, Sinne that dwelleth in me doth it, and euill and corrupt inclinations doe carry me to euill actions. Cauſes impulſiue of ſins are thoſe obiectes which ſollicite men to ſinne. Yea actuall ſinnes are the cauſes alſo of thoſe ſinnes that follow them.

Former actuall ſinnes cauſe of others which follow after, not onelyonly in them which firſt ſinned, but alſo in others.Furthermore whereas the ſcripture teacheth that the ſinnes which followe are the puniſhmentes of thoſe that went before, and the fault or deſert is an impulſiue cauſe of puniſhment; it is manifeſt that actuall ſinnes which goe before are the cauſes alſo of thoſe that follow them, euen as of other puniſhments or calamities, which are purchaſed by our ſinnes. And that is to bee vnderſtood aſwell of the falles of thoſe that commit the ſin, as of others fals, with which aſwel they are puniſhed, whoſe falles they are, as they, who firſt ſinned: as the ſinnes of the Parents are puniſhed by the ſinnes of the children, the ſinnes of the ſubiects by the ſinnes of the Magiſtrates, or contrariwiſe: as cap. 1. to the Romans, of purpoſe is declared. Wherefore God gaue them vp to their hartes luſts, vntounto vncleannes. And 2. Theſ. 2. Whoſe comming is by the working of Satan, with al power and ſigns and lying wonders, & in all deceiuablenes of vnrighteouſnes, among thē that periſh. And Exod 2. I the Lord thy God am a iealous God, viſiting the ſinnes of the fathers vponupon the children vntounto the third and fourth generatiō of them that hate me. And 2. Sam. 12. Thus ſaith the Lord, behold I will raiſe vp euill againſt thee out of thine owne houſe, and will take thy wiues before thine eies, and giuegive them vntounto thy neighbour.

God the cauſer of ſinnes as they are puniſhmēts, but not as they are ſinnes.If humane reaſon doe here obiect: That God is the author & cauſer of puniſhmēts? If therefore ſins be the puniſhments of ſins, it followeth that God is the cauſe of ſinnes: We anſwere p. 105that there is a fallacie of the accident in the Minor. For it commeth to paſſe by an accident, that is by the fault of thoſe who ſinne, that when by the iuſt iudgement of God either themſelues or others are puniſhed by euil men, they in the meane ſeaſon (God permitting, that is not ſhewing them that he would hauehave thoſe things to be done by them for to puniſh them, which things yet he hateth, and which he will puniſh both in this life and the life to come) do fulfill their deſires ſwaruing from the law of God, & eſtrainging themſelues more and more from God by ſinning, doe purchaſe more grieuous puniſhmentes vntounto themſelues. Or if we will diſtinguiſh the Maior, it is in effect the ſame. For puniſhments come from god as author and cauſer of them, as they are puniſhmentes: but in aſmuch as they are ſinnes, ſo they come, God neither willing them, nor approuing them, nor cauſing, but onelyonly permitting. For to permit this kinde of puniſhments, which ſinners by ſinning inflict ether vponupon themſelues or others; is nothing elſe, than not to cauſe, that euill men ſhoulde doe this, which God woulde hauehave done for puniſhment, to the ſame ende, that they may obey this will of God.

So alſo we anſwere to that Argument: The priuation or want of righteouſnes and diuine wiſedome god inflicteth as a puniſhment vponupon men: but that priuation is ſinne. Therefore god is the cauſer of ſinne. For this priuation is not ſinne, as by the iuſt iudgement of God it is inflicted, but as it is of men themſelues voluntarily brought vponupon them by their owne miſdeedes and demerites, and is admitted or receiued into the minde, will and hart: euen as euill actions are not ſinnes, as they are gouerned by god, but as they are done by men.

They ſay further: He that mindeth the end, mindeth alſo the meanes. God mindeth the ends of ſinne, Puniſhment and the manifeſtation of Gods glory and iuſtice are not the endes of ſinne, becauſe men are not by them moued to ſinne.that is puniſhment and the ſhewing of his iuſtice and wrath in puniſhment. Wherefore he mindeth ſinnes alſo, by which thoſe ends are come vntounto. But the Minor is to be denied, that puniſhment & the manifeſtation of the glory of god are the endes of ſinne. For the end is that which moueth the efficient cauſe to bring forth an effect: but puniſhment or the manifeſtation of the glory of god, do not moue the ſinner to ſinne. Theſe cannot therefore p. 106bee ſaide to bee the ends of ſinne. But thoſe are the proper ends of ſinne, which the Deuils and men reſpect in ſinning: that is the deſtruction of men, the fulfilling of euill deſires, the oppreſſion and reproche of God and his truth.

God reſpecteth thoſe as ends not of mens ſin, but of his permiſſion of their ſinne.If they reply, that men indeede hauehave not thoſe endes, but that god reſpecteth them: For that which god permitteth, to ſhewe his iuſtice by puniſhing it, the end which god propoſeth thereof, is the puniſhment of the ſinners, and his owne glorie. But he permitteth ſin to puniſh it, and to declare himſelfe iuſt by puniſhing it: therefore theſe are the endes of ſin, in reſpect of the purpoſe & intent of god: we deny the Maior. For God ſuffering ſin to be committed reſpecteth as the end (not of an others worke, that is of the ſin of Deuils or mē, but of his own work, that is of his permiſſion of ſinne) the puniſhment of ſinnes, and the manifeſtation of his owne iuſtice. For ſin is one thing, and the permiſſion of ſinne another, whereof is ſpoken, Exod. 9. For this cauſe hauehave I appointed thee to ſhew my power in thee, and to declare my name throughout all the world, Prouerb. 16. The Lorde hath made all thinges for his owne ſake: yea euen the wicked man for the day of euill. Roman. 9. God being willing to ſhew his truth, and to make his power knowen, hath ſuffered with long patience the veſſels of wrath prepared to deſtruction. Wherefore puniſhment is not the end, but the conſequent or proper effect of ſinne, and an accidentary effect thereof is the manifeſtation of the glorie of God: as Paul ſheweth, Rom. 3. For if the veritie of God hath more abounded thorough my lie to his glorie &c.

If here againe they reply: He that will the conſequent will alſo the antecedent: How God is ſaid to will puniſhment which is the conſequent of ſinne, and not ſinne it ſelfe, which is the antecedent.But God will theſe things which are the conſequents of ſinnes, that is, puniſhment, and execution of his iuſtice: therefore he will alſo the antecedent, that is, ſinne it ſelfe, without which theſe ſhould not follow or be conſequēts: we deny the whole conſequence of this reaſon. For nothing foloweth or can bee concluded in reaſon, when both the former propoſitions are mere particular. For the Maior of this reaſon is not vniuerſally true, but onelyonly then holdeth it, when as the antecedent together with the conſequent agreeth with the nature of him which will the conſequent: and not when onelyonly the conſequent agreeth, and not the p. 107antecedent. For when it falleth thus out, then is the conſequent by his wil, but the antecedent is not by his will, but onelyonly by permiſſion. For God is ſaide to will thoſe thinges which he liketh, as agreeing with his nature and rightnes; but to permit thoſe thinges which yet he diſliketh, abhorreth & condemneth, but neuertheles for iuſt cauſes hindereth them not from being done. And therefore it is ſaid in the ſcripture, that he will & cauſeth life euerlaſting, which is the conſequent, and the conuerſion of men which is the antecedent and goeth before: and that he will not, but only permitteth puniſhment as it is ſin which foloweth and is the conſequent of ſinnes: as is deliuered in holy Scripture Rom. 9. and Epheſ. 1.

If again they vrge: He that forbiddeth not ſin, The reaſons why God not forbidding ſinne is yet no cauſe of ſin.when he may forbid it to be committed, in him is ſome cauſe & fault of the ſin: but God permitteth it, when he might forbid it: therefore there is ſome cauſe & fault of ſin in him: we deny the conſequence: becauſe the Maior is not vniuerſally true. For it is onelyonly true of him, who doth not perfectly hate ſin, and therefore forbiddeth it not, when he may: & who is bound to hinder ſin that it be not committed. But it is not true of God who with vnſpeakable anger accurſeth & condemneth ſin, neither yet hindereth it from being committed; becauſe he is neither bound to doe ſo, neither doth he permit it, without moſt good & iuſt cauſes. Farther, God might by his abſolute power hinder euil; but he wil not corrupt his creature, & man being iuſt & righteous. Wherefore he dealeth with mā after the order of mā. He propoſeth lawes vntounto him: he propoſeth rewardes & puniſhments: he willeth him to embrace good, and flie euill. To the doing of which thing neither denieth he his grace, without which wee can doe nothing, neither refuſeth he our diligence and labour. Hereif man ceaſe & giuegive ouer, the ſin & negligence is aſcribed to man, not to God, though he could hauehave hindered it, & did not becauſe he ought not to hinder it, leaſt he ſhould trouble his appointed and ſetled order, and deſtroy his owne worke. Wherefore God is not author of euill or ſin.

If they obiect farther:God doth not euil when he permitteth euil▪ He that doth euill that good may come of it, doth not well, Rom. 3. God when he permitteth euill for good ends, doth euill that good may come of it: Wherefore he doth p. 108againſt his iuſtice and law: and by a conſequent is bound to hinder euill: we deny the Minor. For God when he permitteth euill, doth not euill, but good. For the permiſſion of ſinne is one thing, which is the good and iuſt worke of God: and ſinne is an other thing, which is the euill and vniuſt worke of the Deuil, or man ſinning and tranſgreſſing the lawe.

Laſtly they ſay: what God permitteth willingly, that he will to be done: God permitting ſin, doth not will ſin to be done.but he willingly permitteth ſinne: wherefore he will ſinne to be committed, and by a conſequent is the cauſe of ſinne. But the Maior is to be denied: God will the permiſſion, that is the priuation of his ſpirite and grace: but the ſinne of his creature, which concurreth with it, he will not: becauſe he neither mindeth it, nor approueth it. They confirme their Maior by this Argument: To permit is neither to will, or not to will: But it is not, not to will; for then either that ſhoulde not be done, which God is ſaide to permit; or ſomething ſhoulde bee done that God woulde not: both of which are abſurd. Wherefore to permit is the ſame that to will, and by a conſequent God when he permitteth ſinne, doth will ſinne. We denie the conſequence, becauſe there is not a ſufficient enumeratiō of the diuerſities of will in the Minor, for God is ſaid to will, & not to will a thing after two waies. Either to will, as when together he both liketh & worketh a thing, or as he liketh a thing onelyonly, (vnderunder which alſo is comprehended his cōmanding) but doth not worke it. And he is ſaid not to will any thing, either as he both diſliketh & hindereth a thing, either as he onelyonly diſliketh it, but doth not forbid or hinder it. Both which kindes of will are contained in the Maior: but onelyonly one of them in the Minor: which is, both to diſlike & hinder a thing from being done.

For if God in that ſenſe woulde not ſinne to bee committed, then thoſe abſurdities ſhoulde follow which they ſpeake of. But when we ſay that God will not ſinne, we vnderſtand that they doe greatly diſpleaſe him, and yet that god hindereth them not from being committed: which alſo is not, to will, but to not will ſinne. For god can will nothing, but that which is agreeable to his owne nature and goodnes: neither doth the holy Scripture ſhewe any where that god will thoſe thinges which are contrarie to his nature, in ſuch ſort as they are contrarie.

p. 109This is alſo obiected:God the cauſe of mans will, but not of the corruption of his will, is not a cauſe of ſinne, whereof mans will corrupted is a cauſe. Hee that is the cauſe or the efficient of a cauſe, is alſo the author of the effectes of that cauſe, if not the next, yet a farre off. But god is the cauſe of that will, which is the cauſe of ſinne: therefore is he the cauſe of the effect of the will, that is of ſinne. Wee aunſwere to the Maior, by diſtinguiſhing of the cauſe. For a cauſe which is a farre off a cauſe, is ſometimes by it ſelfe, and ſometimes onelie by an accident a cauſe. That is a cauſe by it ſelfe, of an effect, which doth not onelyonly bring forth the next cauſe of the effect, but alſo doth moue and gouerne it in bringing forth the effect, which it ſelfe intended, or vntounto the which it was appointed: as when god frameth and bendeth the will of men which himſelfe made, to good workes, or to ſuch actions as himſelfe will hauehave done: when the Father or Maſter bringeth vp his Sonne or his Scholer to good thinges, and the learning which hee inſtilleth into his minde mooueth him to doe well: when the Sunne and raine make the earth fertill, and the earth bringeth forth Corn. But when the cauſe which is a far off a cauſe either doth not moue the next cauſe of the effect, or doth not intend and mind the effect, neither is appointed thereunto; it cannot be ſaid to be a cauſe of that effect, but by an accident: as when of a good father is borne an euil and euil-liuing ſonne: or of a good father a good and wel-liuing ſon: when a godly Magiſtrate by his commandement moueth the will of a wicked executioner, to execute a guilty perſon, and he being impelled either by deſire of reuenge, or by hatred, or by cruelty, reioiceth at his euil, whom he executeth, and ſo committeth murther before God: and laſtly, when one maketh a ſword, and another vſeth it either wel, or il. Now as often as the next cauſe is either before the bringing foorth of the effect depraued, or in the verie bringing of it foorth, either by it ſelfe, or by another cauſe: then bringeth it forth a bad effect, which the cauſe remoued or a farre off, that either bringeth forth or moueth this next cauſe, neither intendeth, neither as by any ordination or appointment vntounto it, produceth: As when the wil & hand of the cleauer purpoſe to cut a thing, and the iron being too dul cauſeth that to break which is taken in hand to be cut. So alſo God maketh and moueth the wil: but becauſe the wil of men is depraued p. 110by the diuel and it ſelfe, it bringeth forth ſin, which God neither when he maketh nor when he moueth the wil, intendeth or mindeth to bring forth. Wherefore it followeth not at al, that God is the cauſe of thoſe ſins which are committed by his creatures depraued and corrupted of themſelues.

Likewiſe it is obiected: Second cauſes are able to do nothing without the firſt cauſe, which is God. Wherefore neither is ſinne brought forth, neither doe they depraue themſelues, but that alſo the firſt cauſe worketh it with them. God the firſt cauſe doth not concur with ſecondarie cauſes to the bringing forth of ſinne.We aunſwere to the antecedent: The ſecond cauſes do nothing without the first cauſe, that is, without the firſt cauſe preſerue them and mooue them to doe, ſo far forth as it is good which they doe: but they doe without the firſt cauſe concurring with them to the bringing forth of euil, as it is a fault, or of ſin. Iſa. 30. We to the rebellious children, ſaith the Lord, that take counſel, but not of me, and couer with a couering, but not by my ſpirit, that they maie laie ſin vponupon ſin.

How the good will of man corrupted it ſelfe.Likewiſe they obiect: That which is good, cannot by ſinning corrupt it ſelfe, except it be ſome other waie corrupted: as it is ſaid, A good tree cannot bring forth euil fruit. The wil of the diuel and Adam, before the fal of both, was good: Therefore it could not corrupt it ſelfe by ſinning, except it were by ſome other means corrupted. We deny the Maior. For although the creature be good, yet God not preſeruing his goodnes, that is mouing or willing that his wil ſhould be moued by outward obiects, neither in the meane ſeaſon lightning and gouerning the wil with the knowledge of his own diuine will, it is not only poſſible, but it muſt neceſſarily folow that he muſt ſinne, become an euil tree, and thorough his owne wil and fault auert himſelfe from God, run to worſe and worſe, and purchaſe blindneſſe the iuſt puniſhment of ſin both vntounto him and his: as it is ſaid: Without me ye can doe nothing. Againe, it is obiected: He that withdraweth grace from the ſinner, without which ſin cannot be auoided, he is the the cauſe of ſinne: God did withdraw his grace frō man, without which hee could not perſiſt in righteouſnes. Wherefore God was the cauſe of mans ſinne. Wee deny the Maior. Firſt, becauſe God was not bound to man, to preſerue that grace in him which he gaue him. Secondly, becauſe he withdrew his grace for man beeing willing thereunto, and reiecting p. 111it of his owne accord. Thirdly, becauſe he withdrewe his grace, not that he did enuie man, righteouſnes and eternal life, or that he is delighted with ſin, but to trie him, that is, to ſhew how the creature is able to doe or keepe no goodnes, without the ſingular goodnes and mercy of his creator: and ſo god is not at al the cauſe of ſin, although ſin doth neceſſarily follow this withdrawing in him, from whom the grace is withdrawn. So then when God did withdraw his grace frō man, not God withdrawing it, but man reiecting it is the cauſe of his owne ſin & deſtruction.

Againe they ſay:God wil the temptation of man: yet not the ſinne of man. He that wil hauehave him to be tempted whom he knoweth certainly wil fal, if he be tempted, he will the ſinne of him who falleth. But God would that man ſhould bee tempted of the diuel, whō he knew certainly would fall, for otherwiſe mā could not hauehave bin tempted. Wherefore God is the cauſe of his fal. Here alſo we deny the Maior. For he is not the cauſe of ſin, who wil hauehave him that will fall tempted, for to try or to make manifeſt the weaknes of his creature; but the diuell tempting man to this end, that he may ſinne, and be ſeparated from God, and man obeying the tempter againſt the commandement of God, are the cauſes of ſin. For the antecedent, which being put muſt neceſſarily hauehave another thing conſequent thereof, is not the cauſe of the conſequent, except it worketh ſomewhat in producing the conſequent. But God neither in withdrawing his grace, neither in that he doth wil the temptation of man, worketh in producing of ſin, as it is ſin, becauſe he neuer intended it.

Againe they obiect:That is not of God but of man and the Diuel which maketh ſinne. He that is the cauſe of thoſe thinges which make ſin, is the cauſe of ſin. God is the cauſe of thoſe things which make ſin, that is, of the action, which is the matter, and of the priuation of rightnes in man, which is the form of ſin. Wherefore he is the autor of ſin. To theſe the aunſwere hath beene made before. For the Minor is to be denied. Becauſe the action, & priuation of the diuine light & direction do make ſinne, as they are contrarie to the Law. And they are contrary to the law of God, and make ſin, as they are committed by man, & are in him: but as they are guided by God & inflicted, they are not ſin, but a trial of him that would ſin, or a puniſhment of him that had ſinned. Wherefore that is not of God, but of man and the Diuell which maketh ſin.

p. 112Whether God would the fall of Adam, and how.Laſt of al they vrge: Seeing that God would the fa… of Adam either as it was ſin, or as a puniſhment, and coulde not will it as a puniſhment, becauſe no ſin had gone before which ſhould be therewith puniſhed; it ſeemeth to follow that God would that worke as it was ſin. But this conſequence alſo is deceitful, becauſe ther is not a ſufficient enumeratiō in the Maior. For although the firſt ſin was no puniſhment, yet God would that action, not as a ſinne and contrary to his will and nature, but as in puniſhing, and receiuing againe mankind into fauour by his Sonne it was a waie and occaſion of excerciſing and manifeſting his iuſtice and mercy, and an example of the weakeneſſe of all creatures, yea of the moſt excellent, if they bee not by the ſingular goodneſſe of the Creator preſerued; as it is declared, Rom. 11. God hath ſhut vp al in vnbeleefe, that hee might hauehave merciemercy of all. And in the ſame place it is ſhewed concerning the blindneſſe of the Iewes, That partlie this obſtinacie was come to Iſraell, vntill the fulneſſe of the gentiles were come in: and that the Iewes are enimies of the goſpell for our ſakes; and that we hauehave obtained merciemercy through their vnbeleefe: That is, that god would this their obſtinacy, not as it was a ſinne of the Iewes, neither onelyonly as a puniſhment of other ſinnes, but alſo as an occaſion of tranſlating the goſpel vntounto the gentiles. And it is ſaide, Rom. 3. That God in the preaching of the Lawe reſpecteth this, That all the world be culpable before him. Wherefore this alſo he reſpected & would in permitting of ſin: which if it had not come betweene, the Lawe had not made the world culpable before god.

God made Satan good, and himſelfe euil.1 Obiection▪ Satan was made of god. And therefore the malice alſo of Satan. Anſwere. God made indeed al the Angels; yea thoſe which became Apoſtataes and Diuels: but yet he created al the Angels at the beginning good. But Satan is ſaide not to hauehave ſtoode ſtedfaſt in the trueth. Then before his fall he ſtoode in the trueth. But afterwardes hee treacherouſlie fel from his alleagiance, and ſinned againſt God: and therefore the crime of euill ſticketh in that run-away the Diuell. For ſince that time, after he fell, there is no trueth in him, no faith, no integrity, no feare of God, no light, no goodneſſe. He that committeth ſinne is of the Diuell, &c. For he is the firſt ſinner and the fountain of ſinne.

p. 1132 Obiection. God made Adam. Therefore he made ſinne. Sinne not made of God, becauſe it is no creature but the corruption of a creature.Anſwere. Sinne is the corruption of a nature created good of god, but not any creature, made of god in mā. God made man good, who, by Satans perſwaſion, corrupted willinglie that goodneſſe which be receiued of god: ſo that now ſin is mans, and not a creature of god created in man. Neither is the nature of man the cauſe of ſinne. For god who created all thinges, & the verie nature of man, created them all good: wherefore the verie nature of man alſo was created good. But ſinne is an Accidentall quality,Sinne a naturall propertie of man corrupted, but not of man ſimplie, as he was firſt created. which befell vntounto man in his fall, and after his fall, beeing euen from the beginning ſuch as now it is; but no ſubſtantiall property, nor of the nature of man. Now indeede whereas we are borne in ſinne, ſinne is a naturall propertie of men, according to the iudgement of Auguſtine Against the Maniches, Cap. 9. But & if we ſay any man to be naturally euill, we ſay ſo becauſe of the originall of the olde ſinne, in which all our mortality now is borne.

3 Obiection.God gaue not man a will & power to work euil, but to doe good. But the will and power which was in Adam was from god. Therefore ſinne alſo is from god. Anſwere. God gaue not man a will and power to woork euill. For he made a law to forbid euill. Wherefore Adam himſelfe did ill beſtowe that will and power which he receiued of god, in ill vſing them. The prodigall ſonne receiued mony of his father, not that hee ſhould laſh it out waſtfully, but that hee might hauehave as much as ſufficeth neede. Wherefore when himſelfe doth ill beſtowe his mony, and periſheth, he periſheth through his owne default, and not by his fathers, though he receiued the mony of his father. Therefore the fault is in the abuſe. Hee that giueth thee them, leaueth the vſe of them vntounto thee. If hee be iuſt, hee giueth them thee for to vſe, and not to abuſe. When thou abuſeſt them, the fault is laid on thee who abuſeſt them, and not of him who gaue them. So god gaue a will and power to Adam to do good, not to woorke euill.

4 Obiection. God made man ſo as hee might fall, It was neceſſary that man ſhould hauehave free power either to ſtand or fall. Rom. 9.20. Iſai 45.9.Rom 9:20Isa 45:9neither did confirme & establiſh in him the goodneſſe of his nature. Wherefore hee would hauehave him to fall or ſin. Anſwere. The Scripture beateth back this frowardneſſe of men wickedly curious. Who art thou which pleadeſt against god? W… bee vntounto him that p. 114ſtriueth with his maſter. Except god hath made man ſo as he might fal, there had beene no praiſe of his woorke or vertue. And what, if it were neceſſarie that man ſhould bee ſo made as hee might fall? For ſo did the verie nature of God require. God doth not graunt his glorie to anie creature. Adam was a man, no god. And as god is good, ſo is he alſo iuſt. Hee doth good vntounto men, but hee will hauehave them to be obedient and thankefull vntounto him. He beſtoweth infinite goodneſſe vponupon man, therefore hee ſhoulde hauehave beene thankefull, and obedient, and ſubiect vntounto him. For hee declared by his Lawe what hee woulde, and what hee woulde not. Of the tree of the knowledge of good and euill, ſaith hee, thou ſhalt not eate; When thou eatest, thou ſhalt die. As if hee ſhoulde ſaie, Thou ſhalt regarde mee, thou ſhalt cleaue vntounto mee, obaie mee, ſerue mee: neither ſhalt thou elſewhere ſeeke for rules of good and euill but of mee, and ſo ſhalt thou ſhew thy ſelfe obedient vntounto mee. Replie. God foreknew the fall of man, which if he would, hee might hauehave hindered. But hee did not hinder it: Therefore God was in faulte that Adam ſinned. Aunſwere. VntoUnto this obiection anſwere hath beene made before: neither doth that neceſſity followe vponupon the foreknowledge of God, that Adam muſt needes hauehave ſinned, becauſe God did foreknow that he would ſin. Some wiſe father did foreknowe by ſome ſignes and tokens that his ſonne ſhould hereafter at ſometime be ſlain with a ſword. Neither doth this his foreknowledge deceiue him: for hee was thruſt through for fornication. But hee is not therefore thought to be ſlaine, becauſe his father did foreknow that he ſhould be ſlaine:Lib. 2. De. vocat. Gent. cap. 4. but becauſe he was a fornicator. So ſaith Ambroſe ſpeaking of the murder which Cain cō mitted: Verily God did foreknow, to what the fury of him being in a rage woulde come: neither yet was the attempt of his will forced of neceſſitie to ſinne, becauſe the knowledge of god could not be deceiued. Li. 3. de libero arbitrio, cap 4.And Auguſtine: God is a iuſt reuenger of thoſe thinges, of which yet he is not an euill autor.

Wherefore thoſe ſinnes which enſue and followe, are in reſpect of god, conſidered as moſt iuſt puniſhments, which as they are puniſhments, hauehave their beeing from him as their author and cauſer: but as they are ſinnes, in reſpect p. 115of men they come, God neither willing nor cauſing them, but permitting onelyonly, ſeeing he doth not cauſe men to do that, which he would hauehave done for a puniſhment, to this end, as for to obay therein his will. For one and the ſame work is good and holy, in reſpect of God: and ſin, in reſpect of men, by reaſon of the diuerſitie both of the efficiences & of the ends. For firſt, man, by reaſon of his great both ignorance and corruption, will and worketh euill only. But God becauſe hee is exceeding good, and the verie rule of goodneſſe and righteouſneſſe, doing in all things what he wil, will and worketh alwaies only that which is good. Secondly, men hauehave ſuch an end of their actions as is diſagreeing frō the Law of God, that is, what they doe, they do not to that end, to obay God, but to fulfill their bad and corrupt deſires. But God hath the end of all his woorkes, agreeing with his nature and Law, euen that he may declare and execute his iuſtice, goodneſſe, and merciemercy. By theſe two thinges it commeth to paſſe, that the reaſonable creature woorking together with God, God woorking vprightly and holily, doth neuertheleſſe it ſelfe woorke vnholylie and corruptly.