A Christian Survey for the Conscience, Confession · Explanation
The Explanation of the …, How it commeth … paſſe, That the ſame … man the euil that he will … not, that hee doth, … that reſpect alſo doth … it; and the good that … would hee doth not, … in that reſpect hee alſo … it.
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 vponupon the place of the Apoſtle Rom. 7. where how 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 ſumme of Bucers anſwere to this Queſtion i… this▪ euen as before we hauehave 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 vsus. Wherefore, when this conſideration preuaileth, or taketh pla… i… vsus, then we neceſſarily doe hate the euills which the Law forbiddeth, and louelove the good 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… … 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▪
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 louelove; partly▪ for that at the inſtant, if wee were freed from that fancie of the fleſh, which doth infatuate vsus, 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 remaine (euen when they do… … ſinne) as I may ſay, habitu…lly, … of ſinne, and a louelove 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 ſumme of Bucers ſentence, in that large & obſcure … concerning thoſe (men) …, who hauehave 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, … hauehave 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 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, foreign, …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 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 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 vponupon 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… … vponupon you, and yet for all this the …riners 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 hauehave 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-louelove of themſelues, and of the ſhip, more then of Ionas onelyonly; and vnleſſe that tempeſt had beene more ſtrong and violent then they could hauehave reſiſted, they would neuer hauehave 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, 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. 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 vsus▪ 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 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 vponupon the name of the Lord; and ſo long they doe reſiſt, vntill being (as it were) quaſhed in peeces, they doe bow downe vnderunder 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 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 hauehave 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 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 exceſſiue force of the feare of death, which he did perceiue as imminent vponupon him, for the free confeſſion of Christ, is not recorded to hauehave 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 ſaying, I know not the man. But at the third turne, when the blaſt of temptation was moſt vehement, hee did not onelyonly 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 vponupon 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 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 hauehave ſinned in betraying innocent 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 hauehave committed, but onelyonly 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 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 onelyonly, 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 is not of like quality with originall ſinne, wherein not onelyonly 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 hauehave 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, 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 ofSap. 1. 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 louelove of himſelfe: neither did that ſodaine feare enforce his will into that peruerſe louelove 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 Mat. 26.ſhalt 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 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 hauehave denied involuntarily; but if he had not loued himſelfe more, hee wold not at al hauehave 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 louelove of God, but in ſome degree to yeeld co ſelfe-louelove: 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: 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 vntounto 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 hauehave compelled a holy tong to frame ſuch heynous words, if the will, as Lady, had not conſented to the tongue. To conclude, when afterward he tempered himſelfe in his ſelfe-louelove, and (as dutie was) began to louelove Chriſt with all his heart, all his ſoule, all his ſtrength; now the will could not at all bee drawne either 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. Act. 5. Compulſion is of two ſorts.There 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 vsus, or of vsus, is not to be imputed vntounto vsus 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 Bern…rd.
Theſe things I hauehave more fully dilated by Explication, that my 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 hauehave ſinned, or to ſinne by a totall and plen…ri… will for that otherwiſe there could …e no difference put betweene th… …i… of the godly and vngodly t…en 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 mee alledged, both of Scriptures and Fathers.