D. The matter is plain. For as the heart can not be boasted of to be good, except the mouth confess it, and that he do declare by works the faith and charity whereof he will so glory, it can not be excused, but that it is wicked and by consequent displeaseth God, when he doth a wicked work that is forbidden ⟨p. 468⟩by God, for either he doth it through ignorance, or else of a certain knowledge: if he do it through ignorance, it is an assured sign that the heart of his own nature is wicked: For if it were not wicked, it could not bear such fruit by any means, nor also could it by by any means ignorant of the will of God, for the ignorance is a witness of the darkness which sin hath engendered in the understanding of man, and of the contempt of god, and what negligence there is in man in searching to know the will of God, as it hath been already more largely touched in an other place. If he have done it of knowledge, what can he allege? May he allege 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 sin of man, there should be no sin but should seem worthy of excuse: for so much as it seemeth that there is none but it is committed by constraint, considering that man is so corrupted by the means of sin, and so made subject to the devil through the same, that of his nature he can do nothing but sin. Wherefore saint Paul ⟨p. 469⟩doth say,1 that he can not do the good which he would do, but he doth the evil which he would not do, because he is a sinner, and slave to sin, and sold under the same, which doth engender in his members a law, repugnant to the law of god. For the like also sayeth our Lord Jesus Christ, he that sinneth,2 is servant to sin.
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 ⟨p. 468⟩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 ⟨p. 469⟩dothe say,1 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,2 is seruaunte to sinne.
- 1Rom. 7.
- 2John. 8.Iohn. 8.
