A15859:373
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.
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.
15 Permission, and (that) voluntary, whereby God permitteth sin, is a work of God, and therefore good; but sin permitted, as it is sin, is not a work of God, but partly of Satan, partly of Man.1
15 Permission, and (that) voluntarie, whereby God permitteth sinne, is a worke of God, and therefore good; but sinne permitted, as it is sinne, is not a worke of God, but partly of Satan, partly of Man.1
16 All men are Predestinate; some to life, some to death, eternal.
16 All men are Praedestinate; some to life, some to death, aeternall.
17 Without Christ none can either be predestinate to life eternal, or effectually called; or truly justified; or eternally glorified.
17 Without Christ none can either bee praedestinate to life aeternall, or effectually called; or truely iustified; or eternally glorified.
18 Whosoever are predestinate to life everlasting as to the end, are also Predestinate to the due means by which it is received: Faith therefore, the works of faith, and perseverance in faith; or the beginning, ⟨p. 313⟩progress, and consummation of Salvation, all are effects of Predestination.
18 Whosoeuer are praedestinate to life euerlasting as to the end, are also Praedestinate to the due meanes by which it is receiued: Faith therfore, the workes of faith, and perseuerance in faith; or the beginning, ⟨p. 313⟩progresse, and consummation of Saluation, all are effects of Praedestination.
19 God, whereas he could, yet would he not, vouchsafe all men confusedly the grace of Predestination eternal:
19 God, whereas hee could, yet would hee not, vouchsafe all men confusedly the grace of Praedestination aeternall:
20 God doth be-blind, harden, and destroy some; therefore them to make blind, harden, destroy, he decreed eternally.
20 God doth be-blind, harden, and destroy some; therefore them to make blind, harden, destroy, hee decreed eternally.
21 The final and principal end, both of the reprobation of some, and election of other some, is Gods glory; which both in the rejection of the wicked, and election of the godly, doth shine plentifully.
21 The finall and principall end, both of the reprobation of some, and election of other some, is Gods glorie; which both in the reiection of the wicked, and election of the godly, doth shine plentifully.
22 To be created and suffered to fall into sin, and into death, are effects of Predestination, common to the Elect and Reprobate: but to be enriched with grace, faith, works, perseverance of faith, and finally life eternal, are effects proper to the Predestination of the Elect; but to be forsaken in their sins perpetually, to be blinded, ⟨p. 314⟩hardened and finally damned, are effects of Reprobation, proper to the wicked.
22 To bee created and suffered to fall into sinne, and into death, are effects of Praedestination, common to the Elect and Reprobate: but to be enriched with grace, faith, workes, perseuerance of faith, and finally life eternall, are effects proper to the Predestination of the Elect; but to bee forsaken in their sinnes perpetually, to bee blinded, ⟨p. 314⟩hardned and finally damned, are effects of Reprobation, proper to the wicked.
23 This argumentation, a posteriori, that is (from the effect) God created men, then did voluntarily permit them to fall into sin, and by sin to run headlong into death; finally of them some he delivereth, and saveth from thence by Christ mercifully; others in their sins he forsaketh most justly, blindeth, damneth: but both he doth to & for his glory. Therefore God from eternity hath decreed to do all these things) is not a sophistication but a demonstration. And this is the predestination of the Godly and ungodly.
23 This argumentation, a posteriori, that is (from the effect) God created men, then did voluntarily permit them to fall into sinne, and by sinne to run headlong into death; finally of them some he deliuereth, and saueth from thence by Christ mercifully; others in their sinnes hee forsaketh most iustly, blindeth, damneth: but both he doth to & for his glory. Therefore God from aeternity hath decreed to doe all these things) is not a sophistication but a demonstration. And this is the praedestination of the Godly and vngodly.
None is predestinate to eternal life conditionally, if he do believe, if he observe the Law: but whosoever are predestinate thereunto, are absolutely and simply predestinate, so that even they therefore, do believe and keep the Law, because as to life, so also they are predestinate ⟨p. 315⟩to believe and observe the Law.
None is praedestinate to aeternal life conditionally, if he do belieue, if he obserue the Law: but whosoeuer are praedestinate therevnto, are absolutely and simply praedestinate, so that euen they therefore, do beleeue and keepe the Law, because as to life, so also they are praedestinate ⟨p. 315⟩to beleeue and obserue the Law.
25 The Elect only attain true & justifying faith: but the Reprobate, although they seem to believe for a time, yet their faith is not true, but temporary, and therefore hypocritical.
25 The Elect only attaine true & iustifying faith: but the Reprobate, although they seeme to beleeue for a time, yet their faith is not true, but temporary, and therefore hypocriticall.
26 Whatsoever good the Saints have or do, they therefore have and do it, because for the enjoying and acting thereof they were from eternity freely predestinate. Therefore the beginning of Salvation, that is, faith; and the proceeding, that is, good works; and the end that is final perseverance, and plenary possession of Life eternal, are free effects of divine predestination, or of God predestinating. Wherefore neither Faith, nor good works, can be the cause of predestination, seeing the Apostle saith not, He hath' chosen us (because we would be holy) but that we should be holy; Neither therefore did I obtain mercy (for that I would be faithful) but ⟨p. 316⟩that I might be faithful.
26 Whatsoeuer good the Saintes haueor do, they therefore haue and do it, because for the enioying and acting thereof they were from aeternity freely praedestinate. Therefore the beginning of Saluation, that is, faith; and the proceeding, that is, good workes; and the end that is finall perseuerance, and plenary possession of Life eternall, are free effects of diuine praedestination, or of God praedestinating. Wherfore neither Faith, nor good workes, can be the cause of predestination, seeing the Apostle saith not, Hee h•th' chosen vs (because we would bee holy) but that we should be holy; Neither therefore did I obtaine mercy (for that I would be faithfull) but ⟨p. 316⟩that I might be fathfull.
27 It is no impiety to say; The Reprobate therefore not to believe, not to repent, not to observe the Law, because they were predestinate not to believe, not to repent, not to keep the Law; seeing the Lord thus speaketh, Therefore ye do not believe because ye are not of my flock: Again, Therefore ye do not hear because ye are not of God.
27 It is no impiety to say; The Reprobate therefore not to beleeue, not to repent, not to obserue the Law, because they were praedestinate not to beleeue, not to repent, not to keepe the Law; seeing the Lord thus speaketh, Therefore ye do not beleeue because yee are not of my flock: Againe, Therfore ye do not heare because ye are not of God.
