A Golden Chain

The inward cause, was the will of our first parents, even in the testimony of their own consciences, as Solomon saith,¹ This have I found that God made man righteous; but they have found many inventions. But it may be objected, that if Adam were created good, he could not be the cause of his own fall, because a good tree cannot bring forth evil fruit. Answer. Freedom of will is fourfold: I. freedom to evil alone: this is only in wicked men and angels, and is indeed a bondage: the second is freedom to good alone, and that is in God and the good Angels by Gods grace: the third is freedom to good in part, joined with some want of liberty by reason of sin: and this is in the regenerate in this life: the fourth is freedom either to good or to evil indifferently. And this was in Adam before his fall, who though he had no inclination to sin, but only to that which was acceptable to God: yet was he not bound by any necessity, but had his liberty freely to choose or refuse either good or evil. And this is evident by the very tenor of Gods commandment in which he forbids Adam to eat the forbidden fruit: and thereby showing that he being created righteous and not prone to sin, had power to keep or not to keep the commandment: though since the fall both he and we after him cannot but sin. Wherefore Adam being allured by Satan, of his own free accord changed himself and fell from God. Now then, as the good tree changed from good to evil brings forth evil fruit: so Adam by his own inward and free motion changing from good to evil, brings forth evil.

The inward cause, was the wil of our first parents, euen in the testimonie of their owne consciences, as Salomon saith,¹ This haue I found that God made man righteous; but they haue found many inuentions. But it may be obiected, that if Adam were created good, he could not be the cause of his owne fall, because a good tree cannot bring forth euill fruit. Answer. Freedome of wil is fourefold: I. freedome to euil alone: this is onely in wicked men and angels, and is indeed a bondage: the second is freedome to good alone, and that is in God and the good Angels by Gods grace: the third is freedome to good in part, ioyned with some want of libertie by reason of sinne: and this is in the regenerate in this life: the fourth is freedom either to good or to euill indifferently. And this was in Adam before his fall, who though he had no inclination to sinne, but onely to that which was acceptable to God: yet was he not bound by any necessitie, but had his libertie freely to choose or refuse either good or euil. And this is euident by the very tenour of Gods commandement in which he forbids Adam to eate the forbidden fruit: and thereby shewing that hee beeing created righteous and not prone to sinne, had power to keepe or not to keepe the commandement: though since the fall both hee and wee after him cannot but sinne. Wherefore Adam beeing allured by Satan, of his owne free accord changed himselfe and fell from God. Nowe then, as the good tree chaunged from good to euill brings forth euill fruite: so Adam by his owne inward and free motion changing from good to euil, brings forth euill.