A15859:227
Speculum Christianum
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.
Another sort is so un voluntary; as that in no respect it is involuntary; for which cause it is called the sin (properly) against the conscience, that is to say plenary, and utterly wasting the conscience; and therefore even reigning. Therefore the difference between us is, concerning that other kind of actual sin. For our Adversaries do vouch, That the Saints (as Peter) do offend with the whole will, and with all their heart, and so (properly) against the conscience. And for that such sin cannot in any wise consist with faith; therefore hence they conclude, That the Saints may loose faith totally. But contrariwise I do deny, that this kind of sin can befall the Elect, being sanctified an regenerate: and so consequently I deny, That the Elect sanctified can utterly fall from faith and wholly loose the Holy Spirit.
Another sort is so vn vluntarie; as that in no respect it is involuntarie; for which cause it is called the sinne (properly) against the conscience, that is to say plenarie, and vtterly wasting the conscience; and therefore euen reigning. Therefore the difference betweene vs is, concerning that other kinde of actuall sinne. For our Aduersaries doe vouch, That the Saints (as Peter) do offend with the whole will, and with all their heart, and so (properly) against the conscience. And for that such sinne cannot in any wise consist with faith; therefore hence they conclude, That the Saints may loose faith totally. But contrariwise I doe deny, that this kind of sinne can befall the Elect, being sanctified an regenerate: and so consequently I deny, That the Elect sanctified can vtterly fall from faith and wholly loose the Holy Spirit.
And why I should deny that this kind of sin can befall the Saints, I am induced by these reasons and testimonies. For how can Sin reign, and by Sin Satan, where Justice and Christ reigneth? And how can Faith reign there, and by Faith Christ, where Sin and Satan reigneth? The Parable of Christ is famous: When the strong man keepeth his Tower, it cannot be invaded of the enemy, unless he be stronger then the Owner of the Tower, & do expel him from it. Now Christ is stronger then Satan; therefore Christ doth often banish Satan out of his Kingdom, and there doth reign himself. And Satan, though he do often besiege the Cities of Christ, (that is, the Elect) yet can he not surprise them, and by eecting Christ the King there reign himself; for he is not stronger then Christ. Therefore is it utterly impossible, That Sin should (properly) reign, and get dominion in the Elect.