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.

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 pu∣nishmente.

D.

There are many thinges to be considered in this matter. The first is, that it behoueth to put difference be∣twéene 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 ne∣cessitie and not by constraynt.

T.

What difference puttest thou then betwene ne∣cessitie 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 necessi∣tie 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 fol∣loweth of causes that are ioyned togither with their effectes, which can not be o∣thers, but such as are agreable to the na∣ture 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, it must néedes be day, and it can not be otherwise, for such is his nature, and therfore of necessitie he muste bring foorth suche an effecte of his owne nature, without any constraynt or violence at all, bicause that he hath that cause naturall in him selfe. But there where constraynt is, there is some force and vnolence that commeth from else where, than from the thing that is en∣forced and constrayned: as if a woman be violated by force, she ought not to be accounted a whore, in suche sorte as we doe accounte hir, who willingly consen∣teth to the whore master: we doe then sinne all necessarily and of necessitie, in

so muche as it is not possible that of our nature it shoulde doe otherwyse, it beeing corrupted as it is, and béeing not rege∣nerate by the spirite of God: and that by meane of the naturall corruption which sinne hath engendred in all mankinde. And yet for al that, none constraineth vs but onely our owne malice and wycked will, which béeing wicked, can applie it selfe to nothing but to euill. Therefore it is not without cause saide:* 1.1 thy perdition is of thy selfe, O Israell, but thy saluati∣on is onely by me. It dothe then followe that our wicked will dothe euill of neces∣sitie, for so muche as it is of a wicked na∣ture, that can doe none otherwise, as we say, that an euil trée doth necessarily bring foorth euill fruite, bicause that his nature is suche.* 1.2 For as it is written: that which is borne of the fleshe, is fleshe, and that whiche is borne of the spirite, is spirite. But nowe the will should not be a will, if it did not willingly,* 1.3 and not by con∣straynt, for will and constraint are con∣traries, wherfore wil ceaseth where con∣straint hath place: yea and it is not pos∣sible that will may be constrayned: it

may in déede be corrupted and chaunged from good into euill, or else from euill to good. Wherefore euen as a good will dothe necessarily that which is good, by∣cause it can not otherwyse doe, béeing good, as the good trée of necessitie bringeth foorthe good fruite, and yet doth she it not by constrainte, but voluntarily: euen so dothe the wicked will, for so muche as it is wicked, necessarilie the euill, bicause that his nature is suche as can not other∣wyse doe, and yet dothe it not at all by constraynt, but voluntarily, for there is no force nor violence from any where else that dothe constrayne hir agaynst hir owne disposition or inclination, but one∣ly in so much as she hath in hir the spring and the cause from the which the euill which she dothe, procéedeth.

Notes

• * 1.1

  Osee. 13.
• * 1.2

  Matt. 7.12.
• * 1.3

  Iohn. 3.