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heart_n	believe_v	faith_n	mouth_n	6,859	5	7.7675	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14463	A Christian instruction, conteyning the law and the Gospell Also a summarie of the principall poyntes of the Christian fayth and religion, and of the abuses and errors contrary to the same. Done in certayne dialogues in french, by M. Peter Viret, sometime minister of the Word of God at Nymes in Prouince. Translated by I.S. Seene and allowed according to the Queenes Maiesties iniunctions.; Instruction chrestienne en la doctrine de la loy et de l'Evangile. English. Selections	Viret, Pierre, 1511-1571.; Viret, Pierre, 1511-1571. Instruction chrestienne et somme generale de la doctrine comprinse ès sainctes Escritures. aut; Shute, John, fl. 1562-1573.	1573 (1573)	STC 24778; ESTC S119199	214,871	552

¶ A Christian Instruction conteyning the law and the Gospell Also a Summarie of the Principall poyntes of the Christian fayth and Religion and of the abuses and errors contrary to the same Done in certayne dialogues in french by M. Peter Viret somtime minister of the word of God at Nymes in Prouince Translated by I. S. Seene and allowed according to the Queenes Maiesties Iniunctions Imprinted at London by Abraham Veale dwelling in Paules churchyard at the signe of the Lambe ANNO. 1573. To the honorable and vertuous Lady Elizabeth Countesse of Lincolne Iohn Shoute vvisheth encrease of all godly honoure and knowledge WHEN I HAD TVRNED into English this vvorke I cōsidered in my selfe that in aunciente time and also in this our age men haue accustomed to dedicate their trauayles vnto such vertuous personages as they haue honored And I examining my selfe vnto vvhome I moughte addresse this little labour of mine thought good to presume vppon your goodnesse and to addresse the same vnto your honorable Ladyship knovving this vvorke to be a meet subiect for the exercise of noble spirits in the which they may see the great mercies of God tovvards mankinde and learne hovv to be thankfull for the same tovvards his diuine maiestie It may please you therefore good Madame to accepte this present at the hand of him vvho vvisheth vnto you great encrease of spirituall blessings and that after this momentayne life you may be one of those vvhich shall euer vvayte on the Lambe in the heauenly Ierusalem vvhich vvas slayne for the sinnes of man before the foundation of the world was layde to the end he mought make vs acceptable vnto God by vvhome vve haue redemption thorough his bloud euen the forgiuenesse of our sinnes according to the riches of his grace From London the 4. of Ianuary To the Christian Reader SEeing that the chiefe cause for the whyche God created mā is to be serued and honored by him our duty is thē to seke to vnderstand how to honor and serue him and we cānot know howe to serue honoure nor obey him but by his worde and albeit his worde be suche as it is able to giue instruction both to learned and vnlearned hauing in it milke for children and strong meate for men yet is it necessarie to vse for our better instruction the helpe of the worthy fathers in the study of the same wherby we may the better and more certainely iudge of that whiche we shall reade by the which meane we may the more easily know our good God his benefites vnspekeable presented to vs in his deare Christe and what we are by our Lord Iesus Christ what we are of our selues without which knowledge none can be a true Christian For if we knowe not that our only saluatiō is founded by God in Iesus Christ that oure eternall life proceedeth onely from the free mercies of god withoute any iote of oure deseruings surely we cannot be saued For if we will be accepted at the handes of God for his faithfull and obedient children we may not presente vnto him any workes of ours for satisfaction for our sins either in parte or in al albeit we ought and are bound to do good works For if we haue in vs a liuely faith we cannot but do good works For as faith is a frute of oure election so are good works a frute of our charitie towardes oure neighboure whiche charitie is a frute of oure liuely faith whiche worketh thorough charity as S. Paule saith but if we will be acceptable vnto God we must vtterly cast downe our selues before him acknowledging our selues worthy of eternall damnation a thousand times and embrace Iesus christ wholly with all his merites who hath satisfied the iustice of God for vs fulfilled the lawe paid our debte caried away with him captiues in vnspekeable triumph Sathan sinne deathe and Hell and hath taken possession for vs of the heauenly inheritaunce and there sitteth at the right hand of God the father making intercession for vs cōtinually And to the end we may wel knowe howe we do obtayne these inestimable benefites by Iesus Christe I haue tourned into oure naturall language this worke in the which are sufficiently and excellently handled all the principall pointes of our Christian religion I haue added to the ende of thys worke the exposition of Master Viret vpon the preface of the law which conteyneth sundry excellent doctrines I haue done it to helpe to aduaunce in the way of their saluation al such as are ignoraunt of the tongues wherefore I beseeche God that they whiche shall reade it may so profite thereby that God may in them be glorified and their soules edified THE SVMME OF the principall pointes of the Christian faith and Religion and of the abuses and errors contrary to the same Hovve nedefull it is that all Christians doe vvell knovv vvhat faith is vvherby they are made Christians vvhat things she doth comprehend Chap. 1. WHOSOEVER dothe beléeue the testimonie whiche God in his word doth yelde of his will holdeth alreadie for certaine that the saluation of men by the which God will be glorified in them resteth in the only faith in Iesus Christe and that from the heart men beleue to iustification with the mouthe men make confession wherby they are saued Wherfore séeing it is so it is néedfull not only that euery true Christian do well vnderstand what is the nature of the true faith and which are the principall pointes that she conteineth without the which she cannot be a true and perfecte faithe but also that he be wel resolued in them For faith can not be a true faithe without the true knowledge of the things that she beléeueth so farre as God hath reuealed by his worde and is requisite for euery man to knowe for his saluation Wherefore they which know not nor do vnderstand at all that whiche they say they do beléeue haue no faith at al but by imagination and fantasie whatsoeuer they doe persuade themselues to haue Of the summaries of the faith of the christian Churche named Symboles Chap 2. FOr that cause the ancient Church hath comprehended all the poyntes of the Christian faith in certaine Summaries whiche are called commonly the Nicene Créede the Créede of Athanase and that of the Apostles This name of Symbole was giuen vnto them as well for that they did conteyne in summe the principal pointes and foundations of the Christian doctrine whyche are more at large expounded in the holye Scriptures as also for that they are the true markes and tokens of a Christian man in euery one that beléeueth and confesseth the doctrine conteyned in them Wherefore it is requisite that euery one knowe at the least that same whiche is commonly called the Créede of the Apostles which is the most cōmon and most short of them all according to the which the Church doth daily make publique confession of hir fayth as followeth I beleeue in GOD the Father

Almightie maker of heauen and earth And in Iesus Christe hys onely Sonne oure Lorde Whiche was conceyued by the holie Ghoste borne of the virgin Marie suffered vnder Ponce Pylate was crucified dead and buried he descended into hell The third day he rose from the dead he is gone vp into heauen and sitteth on the ryght hande of God the Father almyghtie From thence shall hée come to iudge bothe the lyuyng and the dead I beléeue in the holy Ghoste The holy vniuersall Church The communion of Saintes The forgiuenesse of sinnes The resurrection of the bodie The lyfe eternall Sobeit Of the vnderstanding of the matters conteyned in these Summaries and howe necessarie it is Chap. 3. NOwe forsomuche as it is a hard matter to be briefe and playne bothe at once it is certain that the matters conteined in these Summaries are so briefly comprehended in them that euery man can not easily vnderstand and comprehēd what they doo import sauing only such as are wel exercised in the holy Scriptures And beside that that ther are few among the common people that knowe the sayde Symboles vnlesse it be this which is the shortest of the thrée whiche the Christian Church doth hold There is yet this euil that many haue not learned it but in an vnknowne toung wherefore it profiteth them euen as much as if they had not lerned it at al séeing they do no more vnderstand it than if they had neuer heard speking of it And as touching these that haue learned it in their vulgar toung there are also many of them that haue onely learned to pronounce it by mouthe withoute any vnderstanding of it as do little children or birdes that are taught to speake not vnderstanding what they say Therefore it is more than necessarie that that whiche the principall pointes conteyned in the same do import in substance be expounded somewhat more familiarly and playnly to the ende that men may the better know how euery one doth vnderstād them and whether the faith of the heart do agrée with the confession of the mouth For manye whiche make that confession by mouth do oftentymes folow doctrines and religions clean contrarie to that whiche they confesse Wherein they do belye themselues denying by their works that whiche they confesse by worde Of the principall pointes wherevppon the true Christian faythe is buylded and first of the vnitie of god Chap. 4. NOwe the first grounde worke and the first article of the faith of a Christian man is that he beléeue that there is one only true God whiche is a spirite inuisible and eternall without beginning and withoute ende almyghtie all wyse all good all luste all mercyfull and all perfect maker of all creatures Of the Trinitie of persons in the vnitie of the diuine essence and of their proprieties and of the creation of the worlde Chap. 5. FVrther albeit that there is but one only God in one only diuine essence this notwithstanding the Christian faith doth acknowledge in that diuine essence the Father the Son and the holy Ghoste accordingly as God hath declared himselfe in his worde the whiche albeit he be distinguished in thrée persons yet notwithstāding those thrée diuine persons are but one only God in one selfe same essence in the which the faith doth cōsider the father as the fountayn of all diuinitie and the Creator of all things visible and inuisible and the Son as the eternal word and wisedom of him by the whiche all things ar made ordeined and placed as they are and the holy Ghost as his infinite power by the which he doth susteyn and gouerne them accordyng to hys eternall prouidence Of the prouidence of god Chap. 6. NOwe this prouidence of GOD is so conioyned wyth the creation of the worlde that it can not be separated For he may not be Creator but he muste also be the guyder and the directer For euen as none other was able to make suche a woorke but onely hée Euen so none other is able to guyde and gouerne the same but onely hée whiche is the woorker and maker Then this Prouidence importeth that nothing is done at aduenture To wit without the most iust ordinance of god For his prouidence extendeth both in generall and particular to all things that are as well in Heauen as in earthe in suche sorte that he hath a care for man whome hée hathe in speciall recommendation amongest all his creatures euen vntoo one verye haire of his heade euen as Iesus Chryste doth witnesse Of the eternall Predestination of God and of the manifesting of the same and where wee ought to seeke it Chapter 7. THerfore euen as he hath created all to serue to his glorie euen so hath he ordeyned of all men in his eternal counsel that whiche hath bene his pleasure to doo and forthwith the meanes by the whiche he woulde be glorified in them as wel in his mercie as in his iust iudgemente the whiche iudgement can neuer be but iust although it be incomprehensible to man and howe he doth manifest this eternall counsell to his chosen in Iesus Christ his sonne by the preaching of his Gospell which he setteth forth vnto vs as the true booke and register of the eternall election of god Also he giueth them the grace by the very same meanes to vnderstande the same and to receiue it thorowe true and liuely faith Of the author of sinne and of the incomprehensible wisedome of God which is in his eternal ordinance Chap. 8. ANd albéeit that nothing may be done neyther in heauen nor in the earthe without the most iust ordinance and the holie will of God or otherwyse he should not be God almightie yet notwithstanding this ordinance and will carieth with it no constraint to the will of man in sort that they neuer offend but willingly thorough their own malice Wherfore what soeuer maye happen in the worlde God may not be holden for author of sin nor of any euill what so euer but the diuell only and the naughtie wil of man which is alyed with the diuel Then it followeth that whosoeuer maketh God authour of synne and wickednesse in so muche as it is sinne and wickednesse dothe attribute to God that which is propre to the diuell and dothe blaspheme God horriblye not putting any difference betwéene his workes and those of the diuell For God hath so well prouided for the order of the causes ordeined by him the which he would should serue to his glorie that he can not ordeyne nor do but iustly whatsoeuer he ordeyneth or doth howe wickedly or vniustely soeuer the diuell or man doe For he is so excellente a worker that he can very well drawe good out of the euill that the diuell and man doe and that by hys incomprehensible wisedome and by his infinite power and goodnesse to be glorified in the same and in the iuste condemnation of those that shall do the euill whiche he hath forbidden and doe not liue

waters vnder the earth Thou shalt do them no reuerence neither shalt thou serue them for I my self I am the Eternall thy God mightie and iealous who doe venge my selfe of the iniquitie of the fathers vppon their children and vpon the children of their children yea euen to the thirde and fourthe line of those that hate me and do shewe fauour in a thousand generatiōs to them that loue me and kéepe my commaundementes M. The third P. Thou shalt not take in vaine the name of the Eternall thy god For the Eternall will not hold him for innocent that shall take his name in vayne Math. The fourthe Peter Remember thée to sanctifie the daye of rest Sixe dayes thou shalte laboure and shalte doe all thy businesse but the seauenth daye is the rest of the eternall thy god Thou shalte in the same doe no kinde of workes neyther thou nor thy Sonne nor thy daughter neyther thy man seruaunt nor thy woman seruaunt neyther thy cattell neyther the straunger which abydeth with thée For in sixe dayes the Eternall made the Heauen the Earth and the Sea and all that which is in them did rest in the seauenth daye And therefore the Eternall did blesse the daye of rest and sanctified it The seconde Table M. REcite them of the seconde table and shewe me whiche is the fyrste thereof P. The first of that table is the first folowing the order of the foure going before M. Which is it Honoure thy father and thy mother to the end that thy dayes may be long vppon the earth that the Eternall thy GOD gyueth thée M. The sixte P. Thou shalte not kyll M. The seauenth P. Thou shalt not be a fornicatour or adulterer M. The eighte P. Thou shalt not steale M. The ninth P. Thou shalte not beare false witnesse agaynst thy neyghboure M. The tenth P. Thou shalt not couet thy neyghbours house nor his wife nor his man seruant nor his woman seruant nor his Ox● nor his asse nor any thing that is his Of the sum of the lavve M. WHat doe the commaundements of these two tables conteyne in substance P. Iesus Chryste hath gyuen vs the sum reducing into two poyntes all the doctrine comprised in them M. Which is the sum P. Hearken Israell the Eternall thy God is God only Thou shalte loue the Eternall thy God with all thy heart and with all thy soule and with all thy vnderstanding It is the first and the greate commaundement And the second like to the same is Thou shalt loue thy neyghbour as thy selfe All the lawe and the Prophets depende of these two commaundements All things then that you would that men did to you doe you the same vnto them for it is the law and the Prophetes Of the diuision of the matters set foorth in the lawe M. WHat doe these two poynts comprehende in effecte Pet. The first comprehendeth all the commaundementes of the first table Math. What do these commaundementes of the firste table comprehende in substance P. All that whiche God requireth of man especially touching his owne person and maiestie M. And the second poynt of the sayd sūme what conteyneth it P. All the commaūdementes of the second table M. What is it that God requireth of man in them P. That whiche he woulde that all men shuld do one to an other for the loue of him The diuision of the poyntes conteined in the firste table and of the principall parts of the true seruice of god M. WHiche be the principall pointes that he requireth of man especially concerning the person and maiestie of God P. A man may in mine opinion reduce them all chiefly in two generally M. Whiche is the firste P. The faith toward him M. And the seconde P. The testifying and manifesting of the same Of the faith tovvards God. M. WHat requireth he in the first P. That man holde him for the only and true God setting all his harte and all the trust of his saluation in him only and in no other thing whatsoeuer M. Is faith then the chiefe and principall foundation of the honoure and seruice whiche man oweth to God P. It cannot otherwise be M. Wherefore P. For that that euē as it is impossible to please God without faith euen so all that which is done without faith maye be but sinne as we haue heretofore saide M. What is the cause thereof P. It is bicause that faith is the true fountaine of that true and perfecte obedience whiche God requireth of man towarde his holy will. Wherefore he requireth it foorthwith in the first commandement of his lawe with the whole harte of man. M. Shew me this somewhat more familiarly P. I will say in effecte that God requireth that man do so set all his harte and al his trust in his God that he attende from him only all goodnesse and of none other whatsoeuer and that in all thinges he depende of none other but of him only Of the testifying and declaring of faith and of the partes thereof M. WHat meanest thou by the testifying and shewing foorth of faith whiche thou hast placed for the other point Pe. The testimonie whereby man giueth to vnderstande by the frutes that his faith bringeth forth in him that it is not vaine fained nor dead but that it is true liuely and sounde M. Which be the frutes that yeld such testimonie P. We may bring them all into thrée points M. Which is the first P. The calling vppon the name of God. M. The seconde P. Thansgiuing M. The thirde P. The charitie towards our neyghboure but this apperteyneth more aptly to the seconde table of the lawe Of the inuocation of Gods name and of the true vvorshipping of him M. WHat meanest thou by the inuocation of gods name P. I meane a pure affectiō of harte whereby faith maketh a man to run only to God in all his necessities and to worship him in spirite and truth as he requireth in the secōd and third commaundement M. What is it to worship God in spirite and truth P. It is to honoure God with a true affection procéeding from a pure and cleane harte and not by Images and other visible and corruptible thinges or else by shewes and outwarde ceremonies Of thanksgiuing M. WHat meanest thou by thanksgiuing which thou hast set forthe for the second point P. I meane that euen as God will haue man to call vppon his name he will also that he acknowledge the benefits that he hath receiued of him and that he yelde him thanks in such sorte as he himselfe hath ordeyned for the glory of his name which is also a point that he requireth in the thirde and fourth commaundemente Of the outvvard testimonie of faith vvhich God requireth of man. M. SEing that God wil be serued in spirite and truth as thou hast saide is not he contented that euen as man in his heart beléeueth in him that euen so in his heart he call

the cause of the imperfection that is in the sanctification ioyned to our person and of the vvorks vvhich proceede therof M. THou wilte then saye that this seconde kinde of sanctification is not only adherente to the person of Iesus Christe and that it is not only ours by imputation as is the firste but that it is also adherente to our flesh and nature as a new qualitie which Iesus Christ hath put into vs by his holy spirite whiche maketh our flesh holy in it selfe to do afterwardes holy workes P. It is euen so M. Thou wilte then say also that the holy works whiche men do being so sanctified be the frutes of the same sanctification P. It is euen so but bycause there remayneth continually muche of oure naturall corruption in our fleshe whylest we are in thys worlde there can procéede from vs no worke so hollye but that it is founde very foule and farre off from that perfect holynesse whiche God requireth of vs in all our works M. What wilte thou conclude by that P. That our workes be so farre off from worthynesse to be presented for satisfaction and to obteine saluation by thē be they neuer so holy that if he shoulde iudge of them according to the rigoure of his iudgemente he shoulde fynde nothing therein but matter of condemnation M. Thou maist not denie for all that but the good holy works are very agréeable vnto him P. If it were otherwise they ought not to be done but thou must note herein that they be not acceptable vnto him as cause of our saluation but as testimonie of the same M. Howe vnderstandest thou that they be testimonies of our saluation P. In that that they testifie that Iesus Christe is in vs and that he there worketh by his holy spirite Wherefore it foloweth that we be iustified and sanctified by the iustice and sanctification of Iesus Christ the which God beholdeth and for the regarde thereof he doth beare with the imperfection that yet remayneth in vs and doth pardon vs that wherin we do yet dayly offend him Of the meanes that vve haue tovvard God in recompence of the imperfections vvhich alwayes dvvell in vs. M. IT séemeth vnto me that thou wilte saye in effecte by all this discourse which thou hast made that what regeneration and sanctification soeuer there be in our fleshe and nature we are not yet for all that so pure nor so perfecte but that we must haue continuall recourse to the iustice and sanctification of Iesus Christ which is ours not as a qualitie of iustice and sanctitie sticking and ioined to our person but only for that that it is allowed and attributed vnto vs as though it were our owne proper P. So it is and therefore Iesus Chryste hath saide to the same effecte that he that was alredy washed had yet néede to wash his feete M. What meaneth he by that manner of speach P. That albeit that we be iustified alredy sanctified and purified of our sins by the faith that we haue in him thorough his worde yet for all that for so muche as there resteth in vs alwayes certaine filthynesse and corruption whyche proceedeth of oure corrupted nature whiche is not yet thoroughlye well renued and refourmed to the image of GOD we haue alwayes néede to goe to washe and clense vs of oure filthynesse in the true fountayne of all puritie iustice and sanctification whiche is opened to vs in Iesus Chryst for wée haue no remission of anye one sinne of ours but onely in him by the meanes of the iustification that we haue by Faithe in him THE FIFTHE dialogue is of the faith in God. Of the true foundation of Faith of the difference that it maketh betweene the Christian religion and all other religions MATHEVV SEing it is so that man receyueth of God all these great goodnesses whereof thou hast made mention by the meane of the onely faithe in Iesus Christe it followeth then according to thy saying that Iesus Christ is the true foūdation of the same P. It is not to be doubted For we cannot lay hold vpon the mercie of God nor be assured that he is become our louing and merciful father but only in Iesus Christ and by Iesus Christe his beloued sonne M. Then if it bée so it followeth that Man hathe no true faythe in GOD but that whereby man dothe imbrace hym in Iesus Christ when he beléeueth in him P. It is very true and therefore that faith is the very point whiche discerneth the christian Religion from all others and the Christians from all other people M. But séeing that the fayth is in the heart wherby man beléeueth to iustification how can it distinguishe the religions P. I do not here speake proprely of the distinction whiche is made by the outwarde confession whiche men make but of that whiche lyeth in the true foundation and in the propre substance of the religion which hath his only foundation in God and in his word albeit that vnder the name of the faith I comprehend also the confession of the same M. Doest thou meane that all other religions which are not grounded vppon the faithe in Iesus Christe are no true religions but false P. If religion maye be religion withoute hauing a God which is honoured therby they may be accompted for religions and not otherwise M. Why sayst thou so P. Forsomuche as there is no true God but only he whiche hath shewed himselfe in Iesus Christ no more can he also be knowen nor honoured as God but in Iesus Christ How that all religion is without God sauing the Christian religion M. IF that be true the Iewes the Turkes and all other men which beleue not in Iesus Chryste nor in the Gospel haue then no God. P. No in déede but only by imagination M. Why sayst thou so P. Forsomuch as God can be none other than he is M. I vnderstand it wel but what wilt thou conclude thereof P. That séeing that God can not be knowne suche as he is but in Iesus Chryste who soeuer doth not acknowledge him in Iesus Chryste knoweth hym not at all Wherfore he forgeth to himself an other God than the true God. M. In what sorte doth he forge him P. In so muche as he maketh and pourtraiteth God not suche an one as he is in déed but such as he hath béen able to imagine hym in his brayne and vnderstandyng M. Thou then callest other gods and strāge gods the imaginations that men do cōceiue of God in their vnderstāding wherby they do imagine and estéeme him other thā he is and did manifest him selfe in his sonne Iesus Chryste and in his woorde Pe. What thinkest thou then that the strange gods are For séeing ther is but one true God only it followeth then very wel that al the others whiche men call gods are not gods at all but onely by the imagination of men

of the same whiche are the chiefe that god requireth thē is the hypocrisy of the hart séen For that very cause S. Iohn saith that mā which hath the goods of this world shal sée his brother in néed shal shut vp the bowels of his cōpassion frō him howe dwelleth the loue of god in him And agayn if any say I loue God yet doth hate his brother the the same is a lier for he that loueth not his brother whom he hath séen how may he loue god whom he hath not séen And we haue this commādemēt of him that he which loueth god do loue also his brother S. Iohn doth declare plainly by these words that a mā may in no wise better know of what affectiō the hart of mā is toward god thā by the which he sheweth toward his neybor brother which is the child of god bereth his image as he doth and that there is not a meane more méete to discouer the hypocrisie and dissimulation of mans harte than it For a man may by the good will that is borne to the father iudge what good will there is borne to the sonne And therefore the Prophets do often times vse these arguments to vanquish the wicked hipocrits and also our Lorde Iesus Christe in that forme of iudgemente whereof we haue alredy spoken declareth that he estéemeth all that to be done to himselfe that hathe bin don to his be it good or be it euill And by this maner of procéeding he doth right well declare that whereof we haue alredy spoken for when he doth rebuke and reproue the hypocrites the reprobates that he hath bin forsaken and euill handled by them they answere forthwith and aske when that was done as though they did not know of it Wherein they do plainely declare that they wold haue the name to beare a great good will to Iesus Christ and to do their duty toward him but he doth vanquish them of the contrary by the tokens which they haue shewed towarde his poore members in whose person he complayneth to haue bene forsaken and euill handled as he doth complayne that he was persecuted by Saule in the persecution which he vsed agaynst the Christians Hovv that the dissimulation and fayning of mans harte is declared by the transgression of the Lavve of God and hovv there is neither ignorance nor constraint nor any reason vvhat so euer it be that can excuse him T. I Thinke also that this be one of the principall causes why God doth set foorth rather the worke than any other thing in that lawe to the ende that we should not be deceiued vnder the cloke of our heart D. The matter is playne For as the heart can not be boasted of to bée good excepte the mouth confesse it and that he do declare by works the faith and charitie whereof he will so glory it can not be execused but that it is wicked and by consequent displeaseth God when he doth a wicked worke that is forbidden by God for either he doth it through ignorance or else of a certen knowledge if he do it through ignoraunce it is an assured signe that the heart of his owne nature is wicked For if it were not wicked it could not beare suche fruite by any meanes nor also could it by by any meanes ignoraunt of the will of God for the ignorance is a witnesse of the darknesse which sinne hath engendred in the vnderstanding of man and of the contempt of god and what negligence there is in man in searching to know the wil of God as it hath bene alredy more largely touched in an other place If he haue done it of knowledge what can he alleage May he alleage that he was enforced to do it and that he did it by compulsion But by what compulsion If this reason were sufficient to excuse the sinne of man there should be no sinne but should séeme worthy of excuse for so muche as it séemeth that there is none but it is cōmitted by constrainte considering that man is so corrupted by the meanes of sinne and so made subiecte to the diuell through the same that of his nature he can do nothing but sinne Wherefore sainct Paule dothe say that he can not do the good whiche he woulde doe but he dothe the euyll which he woulde not doe bicause he is a sinner and slaue to sinne and solde vnder the same which doth engēder in his members a lawe repugnant to the law of god For the like also sayeth our Lorde Iesus Christe he that sinneth is seruaunte to sinne Hovv sinne can not be but voluntary and hovv difference must be put in this matter betvveene constraint and necessitie and in vvhat signification they ought to be taken in this case T. BY this accompte sinne shoulde then be no sinne for it should not then be voluntarie And it is commonly saide that euery sinne is voluntary or otherwyse it séemeth that it shoulde deserue no punishmente D. There are many thinges to be considered in this matter The first is that it behoueth to put difference betwéene necessitie and constraint For by wanting this distinction many doe very filthily erre in the matter of frée will and of predestination and in the consideration of the nature of sin For to speke properly we may say that we do all sinne of necessitie and not by constraynt T. What difference puttest thou then betwene necessitie and constraynt for they séeme to me to be both one D. Yea but there is notwithstanding great difference but it is requisite for the better vnderstanding of it that we doe firste well consider in what meaning and in what signification these words ought to be taken First of al this worde of necessitie is commonly for want of some thing whereof we haue néede in such sort that we do oftentimes take it for lacke pouertie and miserie but we do not properly take it in that sense when we do speake of the necessitie whereby man is brought to sinne by meane of the naturall corruption that is in him but so farre foorth as we may say that he sinneth by necessity that is to say through defaulte and lacke of goodnesse iustice innocencie holinesse and other vertues and giftes and graces of God wherof he hath ben spoyled through sin vnto whom he was made subiect T. In what signification doste thou then take this worde in this matter D. I do take it for a necessarie consequent which followeth of causes that are ioyned togither with their effectes which can not be others but such as are agreable to the nature of the causes and things which are so ioyned togither and do depend the one of the other T. Giue me an example of this that thou speakest of D. Behold the Sunne his nature is to shine and by his light to make the day for vs I say then the sunne shineth it is therefore day of necessitie that is to say