A15859:360
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 love, whereby GOD loveth all things, even the wicked, is different from that whereby he hath so loved some from all eternity, as that also he hath predestinated them to life eternal.
THE loue, whereby GOD loueth all things, euen the wicked, is different from that whereby he hath so loued some from all aeternitie, as that also hee hath praedestinated them to life aeternall.
2 Of all men which ever were, are, or shall be, fallen into the pit of sin, some God hath taken up, some left therein, and therefore did decree to deliver some, and other to relinquish there. And this is Election and Reprobation.
2 Of all men which euer were, are, or shall be, fallen into the pit of sinne, some God hath taken vp, some left therein, and therefore did decree to deliuer some, and other to relinquish there. And this is Election and Reprobation.
3 The Prescience of God is taken sometime for that knowledge, whereby God from everlasting in general ⟨p. 307⟩did know as well such things as some admitted that is sin, as also what himself would do, whether in the Elect or in the Reprobate, or in other creatures. Thus both in Fathers and Schoolmen: sometime for that knowledge, whereby specially some, that is, the Elect, he did with affection of love, foreknow as his, that loved them from eternity; as Rom. 8. [Greek or Hebrew]. Rom. 11. God hath not rejected his people (quam [Greek or Hebrew]. which he foreknow; or it is taken for Predestination it self.
3 The Praescience of God is taken sometime for that knowledge, wherby God from euerlasting in generall ⟨p. 307⟩did know as well such things as some admitted that is sinne, as also what himselfe would doe, whether in the Elect or in the Reprobate, or in other creatures. Thus both in Fathers and Schoolemen: somtime for that knowledge, wherby specially some, that is, the Elect, hee did with affection of loue, foreknow as his, that loued them from aeternitie; as Rom. 8. 〈non-Latin alphabet〉. Rom. 11. God hath not reiected his people (quam 〈non-Latin alphabet〉. which hee foreknow; or it is taken for Praedestination it selfe.
4 Predestination is a part of his Providence; and both (according to the Schoolmen) is only of such things which God himself doth and will do. But Providence is extended to all things; and Predestination restrained to creatures endued with reason; although sometime (in the Fathers) Predestination is taken for Providence, and so it is extended abusively to all things.
4 Praedestination is a part of his Prouidence; and both (according to the Schoolemen) is onely of such things which God himselfe doth and will doe. But Prouidence is extended to all things; and Praedestination restrained to creatures endued with reason; although sometime (in the Fathers) Praedestination is taken for Prouidence, and so it is extended abusiuely to al things.
5 To Predestinate (in the Latin ⟨p. 308⟩tong) is in the beginning to deliberate before-hand, determine, resolve with thy self, to do a thing before thou doest it: again, to purpose before, and to appoint and direct before-hand, of some thing to a certain end: Also amongst the Graecians, [Greek or Hebrew] signifieth to define before thou doest any thing what thou wilt do, then, to determine every thing before it be done to the certain end and use thereof. And Moses the Hebrew, in the Holy Books, that which the Septuagint do translate [Greek or Hebrew], he hath (Habhde• ) which signifieth to separate to a certain use one thing from all other things. As when the Lord from the corrupt Mass of all other people did select, separate and divide his own people Israel to the true worship and true Religion.
5 To Praedestinate (in the Latine ⟨p. 308⟩tong) is in the beginning to deliberate before-hand, determine, resolue with thy selfe, to doe a thing before thou doest it: againe, to purpose before, and to appoint and direct before-hand, of some thing to a certaine end: Also amongst the Graecians, 〈non-Latin alphabet〉 signifieth to define before thou doest any thing what thou wilt doe, then, to determine euery thing before it bee done to the certaine end and vse thereof. And Moses the Hebrue, in the Holy Bookes, that which the Septuagint doe translate 〈non-Latin alphabet〉, hee hath (Habhde• ) which signifieth to separate to a certaine vse one thing from all other things. As when the Lord from the corrupt Masse of all other people did select, separate and diuide his owne people Israel to the true worship and true Religion.
6 This name of Predestination may, if we respect the signification thereof generally, be extended to all creatures, even unreasonable, ⟨p. 309⟩nay also without life. But in the Fathers it is only of Men and Angels, both of evil and good: but in the Scriptures this name is only used touching the Elect; Therefore they only are said properly to be predestinate.
6 This name of Praedestination may, if wee respect the signification thereof generally, bee extended to all creatures, euen vnreasonable, ⟨p. 309⟩nay also without life. But in the Fathers it is onely of Men and Angels, both of euill and good: but in the Scriptures this name is onely vsed touching the Elect; Therefore they onely are said properly to bee praedestinate.
7 Therefore the definition of Predestination is Triple; one most general, comprising all creatures; another general, extending it self to all men; the last special, pertaining only to the Elect.
7 Therefore the definition of Praedestination is Triple; one most generall, comprising all creatures; another generall, extending it selfe to all men; the last speciall, pertaining onely to the Elect.
8 The first Predestination is that eternal and immutable Decree of God, whereby he hath deputed and ordained every thing before it was created, to his certain both use and end.
8 The first Praedestination is that aeternall and immutable Decree of God, whereby hee hath deputed and ordained euery thing before it was created, to his certaine both vse and end.
9 The next Predestination is that eternal and immutable decree of God, whereby he hath from all eternity determined with himself; first, both to create all men, then to permit them to fall into sin, and run headlong into death; then some of them to vouchsafe in Christ ⟨p. 310⟩freely both of his grace and of life eternal; but others not to dignify with this grace, but with •• tanas both to smite with blindness and to indurate, at also to destroy eternally: and (that) for this end, That both in the one sort his divine goodness and mercy, and in the other his divine power and justice may be declared; and so God in all may be glorified.
9 The next Praedestination is that aeternall and immutable decree of God, whereby hee hath from all aeternitie determined with himselfe; first, both to create all men, then to permit them to fall into sinne, and runne headlong into death; then some of them to vouchsafe in Christ ⟨p. 310⟩freely both of his grace and of life aeternalll; but others not to dignifie with this grace, but with •• tanas both to smite with blindnes and to indurate, at also to destroy aeternally: and (that) for this end, That both in theone sort his diuine goodnesse and mercie, and in the other his diuine power and iustice may be declared; and so God in all may be glorified.
10 The third, that is the Predestination of the Saints, is that eternal and immutable Decree of God, whereby, without any merits of men, he hath with himself determined some certain men being brought in due time into this life, & fallen together with others by the work of the Devil into sin and1 death, to ingraft into CHRIST, and by faith to justify, and being ingrafted into Christ to regenerate, and to sanctify unto his hests, being sanctified by a continual forgiveness of daily sins to attend upon, and by the perpetual grace ⟨p. 311⟩of the holy Spirit; finally, as the Sons of God, and co-heirs with Christ of the celestial Kingdom, to endue them with a blessed and eternal life; and all this, That in them the mercy and goodness of God may perpetually be magnified, and God himself for ever glorified.
10 The third, that is the Praedestination of the Saints, is that aeternall and immutable Decree of God, whereby, without any merits of men, hee hath with himselfe determined some certaine men beeing brought in due time into this life, & sallen together with others by the worke of the Diuell into sinne and1 death, to ingraft into CHRIST, and by faith to iustifie, and beeing ingrafted into Christ to regenerate, and to sanctifie vnto his hests, beeing sanctified by a continuall forgiuenesse of dayly sinnes to attend vpon, and by the perpetuall grace ⟨p. 311⟩of the holy Spirit; finally, as the Sonnes of God, and co-heires with Christ of the celestiall Kingdome, to endue them with a blessed and aeternall life; and all this, That in them the mercie and goodnesse of God may perpetually bee magnified, and God himselfe for euer glorified.
11 God knoweth nothing or willeth now, which he hath not also known from eternity, and (likewise) willed. Therefore Predestination is eternal.
11 God knoweth nothing or willeth now, which he hath not also knowne from aeternitie, and (likewise) willed. Therefore Praedestination is aeternall.
12 The eternal and simple will of God is immutable. Hereupon that, Rom. 11. The gifts and calling of God is without Repentance. Therefore Predestination is unchangeable.
12 The aeternall and simple will of God is immutable. Herevpon that, Rom. 11. The gifts and calling of God is without Repentance. Therefore Praedestination is vnchangeable.
13 No man is the efficient cause of his own Predestination; but1 the sole, simple, and eternal will of God.
13 No man is the efficient cause of his owne Praedestination; but1 the sole, simple, and aeternall will of God.
14 Sin, in respect of God, doth not fall out by change, but by the divine counsel, because by the divine ⟨p. 312⟩and (that) voluntary permission: neither yet is Sin the effect of divine Predestination, or of God; because the malice of Sin, or of the sinner, is not of God. Therefore none can be said to have been Predestinate of God to Sin, as it is Sin.
14 Sinne, in respect of God, doth not fall out by change, but by the diuine counsell, because by the diuine ⟨p. 312⟩and (that) voluntarie permission: neither yet is Sinne the effect of diuine Praedestination, or of God; because the malice of Sinne, or of the sinner, is not of God. Therefore none can be said to haue been Praedestinate of God to Sinne, as it is Sinne.
