The Sum of Christian Religion

¹Likewise they object: That which is good, cannot by sinning corrupt it self, except it be some other way corrupted: as it is said, A good tree cannot bring forth evil fruit. The will of the devil and Adam, before the fall of both, was good: Therefore it could not corrupt it self by sinning, except it were by some other means corrupted. We deny the Major. For although the creature be good, yet God not preserving his goodness, that is moving or willing that his will should be moved by outward objects, neither in the mean season lightning and governing the will with the knowledge of his own divine will, it is not only possible, but it must necessarily follow that he must sin, become an evil tree, and thorough his own will and fault avert himself from God, run to worse and worse, and purchase blindness the just punishment of sin both unto him and his: as it is said: Without me ye can do nothing. Again, it is objected: He that withdraweth grace from the sinner, without which sin cannot be avoided, he is the the cause of sin: God did withdraw his grace from man, without which he could not persist in righteousness. Wherefore God was the cause of mans sin. We deny the Major. First, because God was not bound to man, to preserve that grace in him which he gave him. Secondly, because he withdrew his grace for man being willing thereunto, and rejecting ⟨p. 111⟩it of his own accord. Thirdly, because he withdrew his grace, not that he did envy man, righteousness and eternal life, or that he is delighted with sin, but to try him, that is, to show how the creature is able to do or keep no goodness, without the singular goodness and mercy of his creator: and so god is not at all the cause of sin, although sin doth necessarily follow this withdrawing in him, from whom the grace is withdrawn.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 from man, not God withdrawing it, but man rejecting it is the cause of his own sin & destruction.

¹Likewise 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 vnto 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