A15859:210
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.
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 ⟨p. 197⟩assalted by temptations, they doe not forthwith yeeld the hand, they doe (as it were) with contrary oares, so much as strength will affoord, resist and withstand; yea by calling vpon the name of the Lord; and so long they doe resist, vntill being (as it were) quashed in peeces, they doe bow downe vnder the temptation, which if it were not such and so great, that they Saints were not often able to resist they wold neuer do that they would not, but would alwaies doe that they would. Thirdly, after the sinne committed, or after the violence of the sea, that is of concupiscence, be abated, they doe lament the fact, and mourne, and pray forgiuenesse, and offer the sacrifice of repentance, that hee may pardon it: verily by all those things which befall to the Saints both before, in, and after the temptation, and sinne committed, it abundantly appeareth, how the Saints in sinning both will and nill sinne, and doe the euil they would not, and doe 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.
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
OUT of the second Question ariseth the third, which is; Whether the Saints may fall into sin (as Paul speaketh) reigning, or the sin against the conscience, as it is called? But that we may clearly understand what sin is meant in this controversy, we must take notice, that there are three sorts of sins, as the Apostle insinuateth Rom. 6. when he saith, Therefore let not sin reign in your mortal bodies, that ye should obey it in the lusts thereof.
OVT of the second Question ariseth the third, which is; Whether the Saints may fall into sinne (as Paul speaketh) reigning, or the sin against the conscience, as it is called? But that we may clearly vnderstand what sinne is meant in this controuersie, wee must take notice, that there are three sorts of sinnes, as the Apostle insinuateth Rom. 6. when he saith, Therefore let not sinne reigne in your mortall bodies, that yee should obey it in the lusts thereof.
The first, is the sin of Nature, the root & fountain of all other sins, which is termed Original: and this is signified by an excellency of speech, by the name of Sin.
The first, is the sinne of Nature, the root & fountaine of all other sinnes, which is termed Originall: and this is signified by an excellencie of speach, by the name of Sinne.
The next, are the concupiscences of this sin, rising up even against our wills▪ as lewd desires, and vicious affections to sin, which never cease in this life to molest us. This kind is intimated by the name of Concupiscence.
The next, are the concupiscences of this sinne, rising vp euen against our wils▪ as lewd desires, and vicious affections to sinne, which neuer cease in this life to molest vs. This kinde is intimated by the name of Concupiscence.
The third, is in plain terms Actual sin, when indeed we obey that sin of Nature in pursuing the lusts thereof; whether it be done by consent only, or also by word or deed. This is signified by the word of Obeying,
The third, is in plaine termes Actuall sinne, when indeed wee obey that sinne of Nature in pursuing the lusts thereof; whether it bee done by consent onely, or also by word or deede. This is signified by the word of Obeying,
The first is mere Original; the second partly original, partly actual; the third totally actual. Of the first two there is no controversy, whether they be in the Saints or no. The Question is only of the third. But for so much as there be also many sorts of this, it likewise is to be distinguished, that we may better perceive whereof this controversy is intended.
The first is meere Originall; the second partly originall, partly actual; the third totally actuall. Of the first two there is no controuersie, whether they be in the Saints or no. The Question is onely of the third. But for so much as there bee also many sorts of this, it likewise is to bee distinguished, that wee may better perceiue whereof this controuersie is intended.
The third sin therefore, which is then done when we obey original ⟨p. 211⟩sin in yielding to the lusts thereof, is so voluntary, as that if it were not voluntary it should not be sin, as Augustine in many places observeth. For no man could obey Original sin in perfecting the concupiscences thereof, but that he is willing. Therefore it is always voluntary.
The third sinne therefore, which is then done when we obey original ⟨p. 211⟩sinne in yeelding to the lusts thereof, is so voluntarie, as that if it were not voluntarie it should not bee sinne, as Augustine in many places obserueth. For no man could obey Original sinne in perfecting the concupiscences thereof, but that he is willing. Therefore it is alwaies voluntarie.
Moreover, men obey that natural and inhabiting sin, after a double, and that also a differing, manner. Some are obedient, and (that) willing, yet not with a full will, or plenary consent, or with the whole heart, but as it were captives to a Tyrant. And this befalleth them; who either of ignorance or infirmity do obey sin; Of ignorance, for that either simply they know not that they do evil, and such in no case are said to sin against conscience, or if they know (in Thesi) in general, they do not consider (in hypothesi) in particular, or if they do consider, they do it very coldly: the violence of concupiscence averting ⟨p. 212⟩their minds from Gods Law; And of infirmity, for that by the violence and force of sin either presently smitten and quelled, they voluntarily yield themselves; which after a short resistance to the contrary, at last evicted they give place a time. Wherefore these first (sort) obey sin willingly, but not with a full will and total consent; for they do not love sin: these may be said to sin against their conscience, but not properly; for they obey sin wittingly and willingly: but yet neither upon perfect knowledge, nor intentive cogitation of that which they do, nor with full will, and full consent, as a little before is declared. Others obey with the whole will, full consent, & whole heart, and all their might: and these are such as do offend of purposed malice, or with study, and from the heart. They (properly) sin against the conscience: for they know that they do contrary to the Law of God, and (that) with contempt: ⟨p. 113⟩and they obey sin with such a willing mind, as that they love it, and would, if they might with impunity, be perpetually serviceable thereunto. Therefore this is called even that reigning sin: for that while we do love the concupiscences of the sin of Nature, and do from the heart fulfil them, we do bring to pass effectively, that it reigneth in our hearts,
Moreouer, men obey that naturall and inhabiting sinn, after a double, and that also a differing, maner. Some are obedient, and (that) willing, yet not with a full will, or plenarie consent, or with the whole heart, but as it were captiues to a Tyrant. And this befalleth them; who either of ignorance or infirmitie doe obey sinne; Of ignorance, for that either simply they know not that they doe euill, and such in no case are said to sinne against conscience, or if they know (in Thesi) in generall, they doe not consider (in hypothesi) in particular, or if they do consider, they doe it very coldly: the violence of concupiscence auerting
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.
