As for God, he is not to be reputed as an author or cause any way of this sin. For he created Adam and Eve righteous, endued them with righteous wills: and he told them what he would exact at their hands, and what they could perform: yea he added threatenings, that with the fear of danger he might terrify them from sin. Some may say, whereas God foresaw that Adam would abuse the liberty of his will, why would he not prevent it. Answ. There is a double grace, athe one to be able to will and do that which is good, the other to be able to persevere in willing and doing the same. Now God gave the first to Adam, and not the second. And he is not to be blamed of us, though he confirmed him not with new grace, for he is debtor to no man to give him so much as the least grace; whereas he had already given a plentiful measure thereof to him. And God did hold back to confer any further grace upon just grace. I. It was his pleasure that this fact should be an occasion or way to exercise his mercy in the saving of the Elect, and his justice in the deserved condemnation of impenitent sinners. And unless Adam had fallen for himself and others, there should have been found no misery in men, on whom God might take pity in his Son, nor wickedness which he might condemn; and therefore neither manifestation of justice, nor mercy. II. Again, it was the will of God in part to forsake Adam, to make manifest the weakness that is in the most excellent creatures, without the special and continual assistance of God. III. There is a double liberty of will, one is to will good or evil: this belongs to the creature in this world, and therefore Adam received it. The other, is to will good alone. This he wanted, because it is reserved to the life to come. And though he knew no cause of this dealing of God, yet is it one steppe to the fear of God for us to hold that good and righteous which he appointeth or willeth: and not to square the works and judgements of God by our crooked reason. And yet to come to reason it self. Who can here complain of God? Can the devil? but God did not cause him to tempt or deceive our first parents. Can Adam and Eve? but they fell freely without any motion or instigation from God, and their own consciences accused them for it. Can the posterity of Adam? but the Elect receive more in Christ then they lost in Adam:
As for God, he is not to be reputed as an author or cause any way of this sinne. For he created Adam and Eue righteous, indued them with righteous wills: and he told them what he would exact at their hands, and what they could performe: yea he added threatnings, that with the feare of daunger he might terrifie them from sinne. Some may say, whereas God foresaw that Adam would abuse the libertie of his will, why would he not preuent it. Answ. There is a double grace, athe one to be able to will and doe that which is good, the other to be able to perseuere in willing and doing the same. Nowe God gaue the first to Adam, and not the second. And he is not to be blamed of vs, though he confirmed him not with new grace, for he is debter to no man to giue him so much as the least grace; whereas he had alreadie giuen a plentifull measure thereof to him. And God did hold backe to conferre any further grace vpon iust grace. I. It was his pleasure that this fact should be an occasion or way to exercise his mercie in the sauing of the Elect, and his iustice in the deserued condemnation of impenitent sinners. And vnlesse Adam had fallen for himselfe and others, there should haue beene found no miserie in men, on whome God might take pitie in his Sonne, nor wickednesse which he might condemne; and therefore neither manifestation of iustice, nor mercie. II. Againe, it was the will of God in part to forsake Adam, to make manifest the weaknes that is in the most excellent creatures, without the speciall and continuall assistance of God. III. There is a double libertie of will, one is to will good or euill: this belongs to the creature in this world, and therefore Adam receiued it. The other, is to will good alone. This he wanted, because it is reserued to the life to come. And though he knew no cause of this dealing of God, yet is it one steppe to the feare of God for vs to hold that good and righteous which he appointeth or willeth: and not to square the workes and iudgements of God by our crooked reason. And yet to come to reason it selfe. Who can here complaine of God? Can the deuill? but God did not cause him to tempt or deceiue our first parents. Can Adam and Eue? but they fell freely without any motion or instigation from God, and their owne consciences accused them for it. Can the posteritie of Adam? but the Elect receiue more in Christ then they lost in Adam:
- aDedit Adamo posse perseverare si vellet, non, & posse & vell•.
