A15859:202
Speculum Christianum or, A Christian survey for the conscience Containing, three tractates of that eminent, grave, and learned divine, master Hierome Zanchius. 1. Of the end of the world. 2. Of the perseverance of the saints. 3. A summary abridgement of his protections. Englished for the good of Gods church, and for a warning to wicked and impenitent men. By H.N.Speculum Christianum or, A Christian suruey for the conscience Containing, three tractates of that eminent, graue, and learned diuine, maister Hierome Zanchius. 1. Of the end of the world. 2. Of the perseuerance of the saints. 3. A summarie abridgement of his protections. Englished for the good of Gods church, and for a warning to wicked and impenitent men. By H.N.
London: printed by George Eld, 1614
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
IF any man doth […] understand, how it falleth out that […] same man […] things which are right, and yet doth them not; and the evils which he would not (but loatheth and detesteth) yet he doth: let him read Bucer upon the place of the Apostle Rom. 7. where how ⟨p. 189⟩that can be, he handleth that question most learnedly and devoutly▪ ••d by the examples of David, when he committed adultery; and of Peter, when he de••ed Christ, he doth manifest the matter before our […]. The like •ee doth ••br• controllers. Eccles. in […] de Justif. pag▪ 132▪
IF any man doth 〈…〉 vnderstand, how it falleth out that 〈…〉 same man 〈…〉 things which are right, and yet doth them not; and the euils which hee would not (but loatheth and detesteth) yet he doth: let him reade Bucer vpon the place of the Apostle Rom. 7. where how ⟨p. 189⟩that can be, he handleth that question most learnedly and deuou•ly▪ ••d by the examples of Dauid, when he committed adulterie; and of Peter, when hee de••ed Christ, hee doth manifest the matter before our 〈…〉. The like •ee doth ••br• contro••rs. Eccles. in 〈…〉 de Iustif. pag▪ 132▪
The sum of Bucers answer to this Question i• this▪ even as before we have briefly related: This therefore cometh to pass▪ for that in man there is a double will▪ one▪ wherein he confe••eth to the Law, that it is good; another, which doth that which he detesteth; one, which followeth the knowledge of the Law; another, which followeth the knowledge drawn from our […]. While therefore▪ we consider the Law of God with a true […] it cannot but please us. Wherefore, when this consideration prevaileth, or taketh pla•• i• us, then we necessarily do hate the evils which the Law forbiddeth, and love the good ⟨p. 190⟩things which it commandeth▪ […] when our good […], […] imbecility deri••d from […], partly by violent and […] lusts of the flesh is […] the consider•••on •• •hat […] which the L•w proposeth▪ and […] ha•l•d to those things, which […] effectually suggesteth as […] things, (which i• without any […] soon effected) then are […] dr•wne away▪ from […] the L•w, and ••ight will, into […] applauding of […] […] and •o […] w• […] […] that now we adjudge▪ nothing […] good n will eu do, […] that which […] […] flesh […] Thus […] […] uil which we do […] wh e do i […] […] absolly we […] fo […] not do it if in a nd sply […] did, ill but for that we […] uow detest and nill th ill […] the bfoe that out mins […] it were) bewitched with h […]
In the same manner, the good we would we do not; not that when we neglect the good, we actually will it; but partly for that when we were not drawn away by the violence of the flesh, as it were by strong ••nd, into the liking of the ••sts thereof, the good which the Law proposed, we did both approve •nd love; partly▪ for that at the instant, if we were freed from that fancy of the flesh, which doth infatuate us, that same good would we in act approve and perform, and when we shall be delivered we will do it.
In the same manner, the good we would wee doe not; not that when wee neglect the good, wee actually will it; but partly for that when we were not drawne away by the violence of the flesh, as it were by strong ••nd, into the liking of the ••sts thereof, the good which the Law proposed, we did both approue •nd loue; partly▪ for that at the instant, if wee were freed from that fancie of the flesh, which doth infatuate vs, that same good would wee in act approue and performe, and when we shall be deliuered we will doe it.
For that therefore there doth remain ⟨p. 192⟩(even when they do• […] sin) as I may say, habitually, […] of sin, and a love of good▪ […] though in act, besotted with […] flesh, they neglect the good and […] evil; therefore the Sa•nt• are […] to do evil that they would not […] not to do the good they […] and therefore not to sin b• […] will or plenary consent.
For that therefore there doth remaine ⟨p. 192⟩(euen when they do• 〈…〉 sinne) as I may say, habitu•lly, 〈…〉 of sinne, and a loue of good▪ 〈…〉 though in act, besotted with 〈…〉 flesh, they neglect the good and 〈…〉 euill; therefore the Sa•nt• are 〈…〉 to doe euill that they would not 〈…〉 not to doe the good they 〈…〉 and therefore not to sinne b• 〈…〉 will or plenarie consent.
This is the sum of Bucers sentence, in that large & obscure […] concerning those (men) […], who have a more […] faith, and not so great • po•tion of the spirit of Christ; if now they […] they sin, are not said to sin […] a full will, and total consent, […] le••e those Saints who are […] with a stronger faith, […] have received a more plentiful measure of the spirit: as when the […] •ame Peter, after he had received a most full portion of the Holy […] did sin, and (as it we•e) the second time deny Christ, by dissembling •• Antioch the liberty of the Gospel.
This is the summe of Bucers sentence, in that large & obscure 〈…〉 concerning those (men) 〈…〉, who haue a more 〈…〉 faith, and not so great • po•tion of the spirit of Christ; if now they 〈…〉 they sinne, are not said to sinne 〈…〉 a full will, and totall consent, 〈…〉 le••e those Saints who are 〈…〉 with a stronger faith, 〈…〉 haue receiued a more plentifull measure of the spirit: as when the 〈…〉 •ame Peter, after he had receiued a most full portion of the Holy 〈…〉 did sinne, and (as it we•e) the second time deny Christ, by dissembling •• Antioth the liberty of the Gospell.
Because •his Question doth likewise pertain to the Philosophers, therefore Aristotle also, as all thing• else, so also this question he discusseth mostle•rnedly in his Ethics ad […] lib. 7. by the example of a continent man and incontinent. The comparison also of a Merchant •• his ship is ••ident, who that he may be preserved in the tempest▪ doth […] his wares into the sea: doubtless he doth it in divers respects, [Greek or Hebrew], •h•t is, both unvoluntarily, and involuntarily, or with his will •• against his will▪ loose his traffic▪ But in holy things I will produce an example from Holy writ, and will compare spiritual things with spiritual, according to the Apostles precept.
Because •his Quaestion doth likewise pertaine to the Philosophers, therefore Aristotle also, as all thing• else, so also this question he discusseth mostle•rnedly in his Ethicks ad 〈…〉 lib. 7. by the example of a continent man and incont•nent. The comparison also of a Marchant •• his ship is ••ident, who that hee may bee preserued in the tempest▪ doth 〈…〉 his wares into the sea: doubtlesse hee doth it in diuers respects, 〈non-Latin alphabet〉, •h•t is, both vnvoluntarily, and involuntarily, or with his will •• against his will loose his traffique But in holy things I will produce an example from Holy writ, and will compare spirituall things with spirituall, according to the Apostles precept.
The Mariners who c•rried th• Prophet Jo•a• to Tarsus, through •he horrible tempest being all thereby in peril of their li•es, did throw Jonah the Prophet into the se• and that was th•• both they and the sh•p might be preserved, as the story of ⟨p. 194⟩Jon•s reporteth. This they did both voluntarily and involuntarily▪ voluntarily, for if simply they had been• unwilling they had not cast […] into the sea, therefore were they willing to cast him in: involuntarily, first for that before the tempest arose, they never had in p••pose, •• not in thought to destroy him, but rather as honest men they intend•• and determined to convey hi• safe and sound to Tarsus; then after the tempest being risen, they we•• not presently possessed with […] thought at all, either to cast do•• him or any man else, or plunge the• into the sea, but rather so far as •• strength they could, they for a time by rowing encountered the waves of the sea: and the burden of the ship they cast into the sea to lighten the ship; likewise they called upon God finally also after Jonah had said, T••• me and cast me into the sea▪ and ••• tempest will be a calm; for I •••• ••• for my sake this great str i […] upon you, and yet for all this the mariners
The Saints in this world, and in this mortal flesh, and most corrupt, are as Mariners in the sea; the temptations of the world, the flesh, and the devil, are the tempests of the sea: Jona• is as Christ, with his word and law: to cast Jonah out of the ship into the sea is (as it were) to cast off, by sin, Christ and his law from us▪ The Mariners certainly did cast Jonah into the sea; so the Saints sin, not by casting the law of God from them, that is by transgressing of it, but being willing. But as they by many signs manifested, that they cast Jonah into the sea not willingly, that is, not from their desire, and purposely; so do the Saints declare, that they will not that sin which yet they commit: first, before the tempest of temptations they had no mind to transgress Gods law, but rather they hated sin, and loved the law of God; again, being ⟨p. 197⟩assaulted by temptations, they do not forthwith yield the hand, they do (as it were) with contrary oars, so much as strength will afford, resist and withstand; yea by calling upon the name of the Lord; and so long they do resist, until being (as it were) quashed in pieces, they do bow down under the temptation, which if it were not such and so great, that they Saints were not often able to resist they would never do that they would not, but would always do that they would. Thirdly, after the sin committed, or after the violence of the sea, that is of concupiscence, be abated, they do lament the fact, and mourn, and pray forgiveness, and offer the sacrifice of repentance, that he may pardon it: verily by all those things which befall to the Saints both before, in, and after the temptation, and sin committed, it abundantly appeareth, how the Saints in sinning both will and nill sin, and do the evil they would not, and do not the ⟨p. 198⟩good they would. And therefore it cannot be said of them; that they do sin as the wicked do, with a fui will.
The Saints in this world, and in this mortall flesh, and most corrupt, are as Mariners in the sea; the temptations of the world, the flesh, and the deuill, are the tempests of the sea: Iona• is as Christ, with his word and law: to cast Ionas out of the ship into the sea is (as it were) to cast off, by sinne, Christ and his law from vs The Mariners certainly did cast Ionas into the sea; so the Saints sinne, not by casting the law of God from them, that is by transgressing of it, but being willing. But as they by many signes manifested, that they cast Ionas into the sea not willingly, that is, not from their desire, and purposely; so doe the Saints declare, that they will not that sinne which yet they commit: first, before the tempest of temptations they had no mind to transgresse Gods law, but rather they hated sinne, and loued the law of God; againe, being
That which I have illustrated by the comparison of the Mariners, is declared by the example of Peter and Judas. Before the sin it was not in Peters heart to deny Christ, but rather on the contrary he so loved Christ, and detested both the offences and enemies of Christ, as that indeed he was rather ready to die, then to deny Christ; and therefore he said, though all shall deny thee, yet I will never deny thee. Such also is the purpose of the Godly before they sin; scilicet, when as they are not their own men, and are not violently carried with violent temptations, as it were, out of themselves, crossly into absurdities. But the mind of Judas was not such as of Peter, but rather of a long time with a quiet mind he had practised officiously theft, by defrauding Christ and his Apostles of their money, as Joh. 12 doth testify, that he was a thief, and ⟨p. 199⟩therefore of long, and with a settled mind he had deliberated with himself, how he might with gain, and without tumult, betray Christ into his enemies hands. Such like are the minds of the wicked: they always meditate evil, according to the proverb, even in their cold blood.
That which I haue illustrated by the comparison of the Mariners, is declared by the example of Peter and Iudas. Before the sinne it was not in Peters heart to deny Christ, but rather on the contrary hee so loued Christ, and detested both the offences and enemies of Christ, as that indeed hee was rather ready to die, then to deny Christ; and therefore hee said, though all shall deuie thee, yet I will neuer denie thee. Such also is the purpose of the Godly before they sin; scilicet, when as they are not their owne men, and are not violently carried with violent temptations, as it were, out of themselues, crossely into absurdities. But the mind of Iudas was not such as of Peter, but rather of a long time with a quiet mind hee had practised officiously theft, by defrauding Christ and his Apostles of their mony, as Ioh. 12 doth testifie, that he was a theefe, and ⟨p. 199⟩therefore of long, and with a setled mind he had deliberated with himselfe, how he might with gaine, and without tumult, betray Christ into his enemies hands. Such like are the minds of the wicked: they alwaies meditate euill, according to the prouerbe, euen in their cold bloud.
But in the heat of temptation, Peter, though through the excessive force of the fear of death, which he did perceive as imminent upon him, for the free confession of Christ, is not recorded to have resisted or encountered with the temptation, yet out of the quality of these three de nialls of his it may easily be collected, That at the beginning he did some-what in mind with-stand; for that he did not directly in the entrance deny, but dissemble by his cold answering (the Damsel, saying. And thou also wast with Jesus of Galile•.) I know not what thou sayest. For after that the tempest increased, the next turn he denied with an oath, directly renouncing Christ and ⟨p. 200⟩saying, I know not the man. But at the third turn, when the blast of temptation was most vehement, he did not only dissemble, neither only deny with an oath, but also even devoting himself to execrations, he accursed, and (as Mark saith▪) anathematized himself. But Judas from that time of his first temptation touching the betraying of Christ, was always of the same mind: neither did suddenly fall into temptation, as Peter, but with long deliberation he did seek opportunities of betraying him into their hands. So▪ do all wicked men; they do not fall into temptation upon the sudden, but they hunt and seek for them. But the Godly are quite contrary.
But in the heat of temptation, Peter, though through the excessiue force of the feare of death, which he did perceiue as imminent vpon him, for the free confession of Christ, is not recorded to haue resisted or encountred with the temptation, yet out of the quality of these three de nialls of his it may easily be collected, That at the beginning hee did some-what in minde with-stand; for that hee did not directly in the entrance denie, but dissemble by his cold answering (the Damsell, saying. And thou also wast with Iesus of Galile•.) I know not what thou saiest. For after that the tempest encreased, the next turne hee denied with an oath, directly renouncing Christ and ⟨p. 200⟩saying, I know not the man. But at the third turne, when the blast of temptation was most vehement, hee did not onely dissemble, neither only deny with an oath, but also euen deuoting himselfe to execrations, he accursed, and (as Marke saith) anathematized himself. But Iudas from that time of his first temptation touching the betraying of Christ, was alwaies of the same minde: neither did sodainely fall into temptation, as Peter, but with long deliberation he did seeke opportunities of betraying him into their hands. So doe all wicked men; they doe not fall into temptation vpon the sodaine, but they hunt and seeke for them. But the Godly are quite contrary.
And after the offence committed Peter presently was so penitent for his fact, that he wept bitterly for his sin. So do also the Godly. But Judas although he came to the Priests, and restoring the money, said; I have sinned in betraying innocent ⟨p. 201⟩blood; yet do we not read that he lamented, and truly sorrowed for his offence committed. Wherefore in that he hanged himself, he did not so from sorrow for sin, but for that he saw that his life should be with perpetual infamy, for the betraying his master, specially for so small a sum of money. So the wicked do sometime grieve, for their sin, but not properly for the sin it self, but either for shame, or for punishment temporal or eternal, whereinto they see they are fallen: wherefore the wicked do not declare by such repentances that they hate the evil which they have committed, but only the punishment whereunto they are liable: but contrariwise the Saints▪ do indeed detest the sins committed, and hate them. Who in these two Apostles, cannot see what difference there is between the sins of the wicked and the godly; between the wills of one and other in their sins?
And after the offence committed Peter presently was so penitent for his fact, that hee wept bitterly for his sinne. So do also the Godly. But Iudas although hee came to the Priests, and restoring the mony, said; I haue sinned in betraying innocent ⟨p. 201⟩blood; yet do we not read that hee lamented, and truely sorrowed for his offence committed. Wherefore in that he hanged himselfe, hee did not so from sorrow for sinne, but for that he saw that his life should bee with perpetuall infamie, for the betraying his maister, specially for so small a summe of money. So the wicked do sometime greeue, for their sinne, but not properly for the sinne it selfe, but either for shame, or for punishment temporall or eternall, whereinto they see they are fallen: wherefore the wicked do not declare by such repentances that they hate the euil which they haue committed, but onely the punishment whervnto they are liable: but contrariwise the Saints▪ do indeed detest the sinnes committed, and hate them. Who in these two Apostles, cannot see what difference there is betweene the sinnes of the wicked and the godly; between the willes of one and other in their sinnes?
And that which I speak of all the Saints that it may be more clearly apparent in the example of Peter, I will cite a place out of Bernard, •l•b. de libero arbitrio. Col. 1592 in which place with exceeding elegance and piety he doth explain this selfsame Question which I do entreat of, concerning that will where with the Saints do sin, by the very example of Peter produced. Sed vid•aimus, &c. But let us see (saith he) touching such who in word compulsorily do deny the faith, through fear of pain and death, least happily according to this assertion, either it fall out to be no fault that they do deny in word only, or that the will could be coacted to offend; as that a man should will that which it appeareth he nilled, and so free-will should be extinct: which because it was impossible (for that he could not will and nill the same thing in one instant) the Question ariseth, How to them that in no case will no evil, evil ought to be imputed? For this ⟨p. 203⟩is not of like quality with original sin, wherein not only he who consenteth not but also even he that is ignorant is another way hanckled not being as yet renewed by baptism. For example: let Peter the Apostle come into the rank, for he seemed to deny the truth against his will for either he must have dyed or denied: fearing to dye he denied, he nilled to deny, but more to dye; therefore against his will, but yet he denied to avoid death: but if with tongue and not with will, the man was enforced to speak that he nilled, yet not to will otherwise then he willed; the tongue was moved against the will, but was the will also altered? for what willed he? verily to be (as he was) the disciple of Christ. What spake he? I know not the man. Why so? he was willing to scape death. But what offence was that? we: do understand two wills in the Apostle; one, whereby he would not dye, altogether unculpable; another, even much commendable, ⟨p. 204⟩wherein he took delight that he was a Christian. Where•• then shall he be culpable? in this respect, for that he would rather lie, then die. This Will utterly deserved reprehension, that he willed rather to save the life of the body then of1
But he sinned not in contempt or hatred of Christ, but in too much love of himself: neither did that sudden fear enforce his will into that perverse love of himself but convinced it to be so. Even then (doubtless) he was such, but he knew it not, when he heard from him, ••om whom he could not conceal himself, Before the Cock crow twice thou 1shalt deny me thrice. Therefore that debility of will was manifested (through that piercing fear) not procreated; he made it known how much he loved himself, and how ⟨p. 205⟩much Christ; known (I say) not to Christ, but to Peter; for Christ knew even before what was in man, Therefore in that respect he loved Christ, his will did utterly endure violence, which cannot be denied, so that he spake against himself; but in that respect he loved himself, Doubtless he consented voluntarily, so that he spake for himself. If he had not loved Christ, he would not have denied involuntarily; but if he had not loved himself more, he would not at all have denied him: there fore it is to be granted, That the man by compulsion though he did nor alter his own will, yet did he conceal it; being, compelled (I say) not to revolt from the love of God, but in some degree to yield co self-love: What then? perchance the former assertion is totally dissolved, touching the liberty of the will: for that the will is found obnoxious to compulsion? so it is clearly; but yet so, as if the coaction is from another, not from it self: ⟨p. 206⟩but if it self compelled and compelling did enforce it self, it seemeth there to loose liberty, where it found it▪ that is, it did suffer that force from it self, which it did violently offer unto it self. Moreover, that which it suffered from it self, was from the will; that which was from the will, was not of necessity, but voluntary, and if voluntary, th•• free. Finally whose own will did enforce to deny, was enforced because he would; nay he was not enforced, but consenting, and not to the power of another, but his own will; that i•, that will, whereby he might by all means escape death: otherwise, how could the voice of a Damsel have compelled a holy tong to frame such heinous words, if the will, as Lady, had not consented to the tongue.
To conclude, when afterward he tempered himself in his self-love, and (as duty was) began to love Christ with all his heart, all his soul, all his strength; now the will could not at all be drawn either ⟨p. 207⟩by threats or punishments, to yield the tongue as weapons of unrighteousness; but rather boldly applying himself to the truth, he said; It is better too •ey GOD, then men. 1There is indeed a double compulsion, in that we are coacted to suffer, or do, something against out will: whereof the Passive (for so it is rightly termed) may sometime be without voluntary consent of the Patient; but never the Active. Wherefore, the evil that is done against us, or of us, is not to be imputed unto us if unwilling. But that which is done, and of our selves, is not without some fault of the will. We are convinced to will, which would not come to pass, if we were nilling. Therefore there is also an Active compulsion, but without excuse, for that it is voluntary; A christian was enforced to deny Christ, and yet lamenting, but not yet but as willing. These things Bernard.
To conclude, when afterward he tempered himselfe in his selfe-loue, and (as dutie was) began to loue Christ with all his heart, all his soule, all his strength; now the will could not at all bee drawne either ⟨p. 207⟩by threats or punishments, to yeeld the tongue as weapons of vnrighteousnes; but rather boldly applying himselfe to the truth, he said; It is bet•er too •ey GOD, then men. 1There is indeed a double compulsion, in that we are coacted to suffer, or doe, something against out will: whereof the Passiue (for so it is rightly termed) may sometime bee without voluntary consent of the Patient; but nouer the Actiue. Wherfore, the euill that is done against vs, or of vs, is not to be imputed vnto vs if vnwilling. But that which is done, and of our selu•s, is not without some fault of the will. Wee are conuinced to will, which would not come to passe, if wee were nilling. Therefore there is also an Actiue compulsion, but without excuse, for that it is voluntarie; A christian was enforced to deny Christ, and yet lamenting, but not yet but as willing. These things Bernrd.
These things I have more fully dilated by Explication, that my ⟨p. 208⟩Lords may better conceive, by what means it falleth out, That th• Saints are said both to will and •ill the sin they commit: and therefore it can by no means be said, tha• Peter and other godly men, when they offend, to have sinned, or to sin by a total and plenary will for that otherwise there could ••e no difference put between th• ••i• of the godly and ungodly t••en from their wills▪ and so as we•• •• godly as ungodly should sin of p•• posed malice •• all times. Therefore I do confess that the Saints, when they sin with consent, that they offend indeed not of a will in suspense, but definite and certain, for that absolutely their will is to sin: and if they willed not, they sinned not. And in this behalf their sins are grievous, neither by me extenuated. But my labour is this, that it cannot be said, That they sin with a full and total will; for that in them there is a double man; and for other reasons, and authorities by ⟨p. 209⟩me alleged, both of Scriptures and Fathers.
These things I haue more fully dilated by Explication, that my ⟨p. 208⟩Lords may better conceiue, by what meanes it falleth out, That th• Saints are said both to will and •ill the sinne they commit: and therefore it can by no meanes bee said, tha• Peter and other godly men, when they offend, to haue sinned, or to sinne by a totall and plenri will for that otherwise there could e no difference put betweene th i of the godly and vngodly ten from their wils and so as we godly as vngodly should sin of p posed malice all times. Therefore I doe confesse that the Saints, when they sinne with consent, that they offend indeede not of a will in suspence, but definite and certaine, for that absolutely their will is to sinne: and if they willed not, they sinned not. And in this behalfe their sinnes are greeuous, neither by mee extenuated. But my labour is this, that it cannot bee said, That they sinne with a full and totall will; for that in them there is a double man; and for other reasons, and authorities by
The summe of Bucers answere to this Question i• this▪ euen as before we haue briefely related: This therfore commeth to passe▪ for that in man there is a double will▪ one▪ wherein he confe••eth to the Law, that it is good; another, which doth that which he detesteth; one, which followeth the knowledge of the Law; another, which followeth the knowledge drawne from our 〈…〉. While therefore▪ wee consider the Law of God with a true 〈…〉 it cannot but please vs. Wherefore, when this consideration preuaileth, or taketh pla•• i• vs, then we necessarily doe hate the euills which the Law forbiddeth, and loue the good ⟨p. 190⟩things which it commandeth▪ 〈…〉 when our good 〈…〉, 〈…〉 imbecilitie deri••d f•om 〈…〉, partly by violent and 〈…〉 lussts of the flesh is 〈…〉 the consider•••on •• •hat 〈…〉 which the L•w pr•poseth▪ and 〈…〉 ha•l•d to those things, which 〈…〉 effectually suggesteth as 〈…〉 things, (which i• without any 〈…〉 soone effected) then are 〈…〉 dr•wne away▪ from 〈…〉 the L•w, and ••ight will, int• 〈…〉 appl•uding of 〈…〉 〈…〉 and •o 〈…〉 w• 〈…〉 〈…〉 that now we ad•udge▪ nothing• 〈…〉 good▪ n•• will eu•• do, 〈…〉 that which ••• 〈…〉 〈…〉 flesh 〈…〉 T•us 〈…〉 〈…〉 •uil which we do• 〈…〉 wh•• ▪ ••e do• i• ▪ 〈…〉 〈…〉 absol•••ly we 〈…〉 fo• 〈…〉 not do• it if in a•• ••nd s••ply 〈…〉 did, •ill •• ▪ but for that we ••• 〈…〉 •uow▪ det•st▪ and nill th• ••ill 〈…〉 the b•fo•e that out min••s •••• 〈…〉 it were) b•witched with •h• 〈…〉 ⟨p. 191⟩desires and furies of the flesh: and how also when wee doe the euill, if we were our owne men, we would detest and reiect it: which thing •oth clearely appeare, for that so soone as the heat of the flesh abateth, which doth besot and surprise our mindes, forthwith againe wee doe detest and disproue that euill which we doe▪
The Marriners who c•rried th• Prophet Io•a• to Tharsus, through •he horrible tempest being all thereby in perill of their li•es, did throwe Ionas the Prophet into the se• and that was th•• both they and the sh•p might bee preserued, as the story of ⟨p. 194⟩Ion•s reporteth. This they did both voluntarily and involuntarily▪ voluntarily, for if simply they had been• vnwilling they had not cast 〈…〉 into the sea, therefore were they willing to cast him in: involuntarily, first for that before the tempest arose, they neuer had in p••pose, •• not in thought to destroy him, but rather as honest men they intend•• and determined to conu•igh hi• safe and sound to Tharsus; then after the tempest being risen, they we•• not presently possessed with 〈…〉 thought at all, either to cast do•• him or any man else, or plunge the• into the sea, but rather so farre as •• strength they could, they for a time by rowing encountred the waues of the sea: and the burden of the ship they cast into the sea to lighten the ship; likewise they called vpon God finally also after Ionas had said, T••• me and cast mee into the sea▪ and ••• tempest wilbe a calme; for I •••• ••• for my sake this great st•r•• i• 〈…〉 vpon you, and yet for all this the ••riners ⟨p. 195⟩would not cast him into the sea: but still by sayling they laboured to bring the ship to shore, but at last being euercome by the greatnes of the tempest they would haue him alone, rather thē themselues & ship, to be lost: also after they had thrown him into the sea, they did much condole this fact, and fearing lest God should reuenge it, they offered sacrifice: lastly they cast not Ionas into the sea, as they were good men and faithfull mariners, but for in that respect they both loued Ionas his life, and detested his ruine, but this fact they did as in self-loue of themselues, and of the ship, more then of Ionas onely; and vnlesse that tempest had beene more strong and violent then they could haue resisted, they would neuer haue cast Ionas into the sea. All these things considered, there is none who wil not acknowledge and say, That those mariners did not involuntarily cast Ionas into the sea, and so the good they would, that is Ionas his safety, ⟨p. 196⟩they did not, & the euill they would not, that is, Ionas his perdition, they did. The like is the case of the sons of God.
And that which I speak of all the Saints that it may be more clearely apparant in the example of Peter, I wil cite a place out of Bernard, •l•b. de libero arbitrio. Col. 1592 in which place with exceding elegancie and pietie he doth explaine this selfesame Question which I doe entreat of, concerning that will where with the Saints doe sinne, by the very example of Peter produced. Sed vid•aimus, &c. But let us see (saith he) touching such who in word compulsorily do deny the faith, through feare of paine and death, least happily according to this assertiō, either it fall out to be no fault that they do deny in word onely, or that the will could be coacted to offend; as that a man should will that which it appeareth he nilled, and so free-will should be extinct: which because it was impossible (for that he could not will and nill the same thing in one instant) the Question ariseth, How to them that in no case will no euil, euil ought to be imputed? For this ⟨p. 203⟩is not of like quality with originall sinne, wherein not onely hee who consenteth not but also euen he that is ignorant is another way hanckled not being as yet renewed by baptisine. For example: let Peter the Apostle come into the rank, for he seemed to deny the truth against his wil for either he must haue dyed or denied: fearing to dye he denyed, he nilled to denye, but more to dye; therefore against his will, but yet he denyed to auoid death: but if with tongue and not with will, the man was inforced to speak that he nilled, yet not to will otherwise then hee willed; the tongue was mooued against the will, but was the will also altered? for what willed he? verily to bee (as he was) the disciple of Christ. What spake he? I know not the man. Why so? he was willing to scape death. But what offence was that? we: doe vnderstand two willes in the Apostle; one, whereby hee would not dye, altogether vnculpable; another, euen much commendable, ⟨p. 204⟩wherein hee tooke delight that hee was a Christian. Where•• then shall hee be culpable? in this respect, for that he would rather lie, then die. This Will vtterly deserued reprehension, that he willed rather to saue the life of the body then of1 the soule. The mout• verily that speaketh • lye killeth the S•••e; therefore he both sinned, & nor without consent of his owne will, both weake and wofull, and yet most free.
But hee sinned not in contempt or hatred of Christ, but in too much loue of himselfe: neither did that sodaine feare enforce his will into that peruerse loue of himselfe but conuinced it to be so. Euen then (doubtlesse) he was such, but hee knew it not, when he heard from him, ••om whom he could not conceale himselfe, Before the Cock crow twise thou 1shalt deny me thrise. Therefore that debility of will was manifested (through that peircing feare) not procreated; he made it knowne how much he loued himselfe, and how ⟨p. 205⟩much Christ; knowne (I say) not to Christ, but to Peter; for Christ knew euen before what was in man, Therfore in that respect he loued Christ, his will did vtterly endure violence, which cannot be denied, so that he spake against himselfe; but in that respect he loued himselfe, Doubtlesse hee consented voluntarily, so that hee spake for himselfe. If hee had not loued Christ, he would not haue denied involuntarily; but if he had not loued himselfe more, hee wold not at al haue denied him: ther fore it is to bee granted, That the man by compulsion though hee did nor alter his owne will, yet did hee conceale it; beeing, compelled (I say) not to reuolt from the loue of God, but in some degree to yeeld co selfe-loue: What then? perchance the former assertion is totally dissolued, touching the libertie of the will: for that the will is found obnoxious to compulsion? so it is clearely; but yet so, as if the coaction is from another, not from it selfe: ⟨p. 206⟩but if it selfe compelled and compelling did enforce it selfe, it seemeth there to loose libertie, where it found it▪ that is, it did suffer that force from it selfe, which it did violently offer vnto it selfe. Moreouer, that which it suffered from it selfe, was from the will; that which was from the will, was not of necessitie, but voluntary, and if voluntary, th•• free. Finally whose own will did enforce to deny, was enforced because he would; nay he was not enforced, but consenting, and not to the power of another, but his owne will; that i•, that will, whereby he might by all meanes escape death: otherwise, how could the voice of a Damsel haue compelled a holy tong to frame such heynous words, if the will, as Lady, had not consented to the tongue.
