A15859:381
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.
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.
28 Nay it is not impiety to say, the Reprobate do therefore the works which are evil, in the Reprobate, because they were predestinate to do them; seeing the holy Spirit doth teach this in the Scriptures; Acts. 2. 4.
28 Nay it is not impiety to say, the Reprobate do therefore the works which are euil, in the Reprobate, because they were praedestinate to do them; seing the holy Spirit doth teach this in the Scriptures; Acts. 2. 4.
29 Neither Predestination, nor God, can be said to be the cause of the sins which wicked men do commit; or that God did predestinate the wicked to sin; both for that the warfare whereby wicked men do sin is not of God, but of Satan; as also for that God hath predestinate none to sins, as they ⟨p. 317⟩be sins, but only as they be either actions in themselves, and therefore not evil, or punishments of sin.
29 Neither Praedestination, nor God, can be said to be the cause of the sinnes which wicked men do commit; or that God did praedestinate the wicked to sinne; both for that the warfare whereby wicked men do sinne is not of God, but of Satan; as also for that God hath praedestinate none to sinnes, as they ⟨p. 317⟩be sinnes, but onely as they be either actions in themselues, and therfore not euill, or punishments of sinne.
30 Rather therefore the wicked in doing these things do sin, to the doing whereof they are predestinate of God; because the works of God, otherwise in themselves good, they do infect with the naughtiness of their fleshly mind.
30 Rather therefore the wicked in doing these things do sinne, to the doing whereof they are praedestinate of God; because the workes of God, otherwise in themselues good, they doe infect with the naughtinesse of their fleshly mind.
31 Therefore the proper efficient cause of sin, is that home-bred infidelity and malice in men.
31 Therefore the proper efficient cause of sinne, is that home-bred infidelity and mallice in men.
32 In every sin there be two things; The work which is done, or at leastwise the action either internal or external; and the naughtiness of the sinner, by which it is effected that the work or action is made sin. The work of God (for he worketh all in all) but the evil in no wise. In that therefore the wicked do that work they have it of God, and of Gods predestination; but in that by doing they sin, ⟨p. 318⟩through their own naughtiness, neither is that of God, nor have they it of Gods predestination,
32 In euery sinne there be two thinges; The worke which is done, or at leastwise the action either internall or externall; and the naughtinesse of the sinner, by which it is effected that the work or action is made sinne. The worke of God (for he worketh all in all) but the euil in no wise. In that therfore the wicked doe that worke they haue it of God, and of Gods praedestination; but in that by doing they sinne, ⟨p. 318⟩through their owne naughtines, neither is that of God, nor haue they it of Gods praedestination,
33 The effects of the grace of God in the Elect: first Redemption from sin and death by the blood of Christ: the second effectual calling by the holy spirit to the participation of this Redemption. The third and therefore an actual separation from the filthiness of other men of the world: The fourth a real incision into Christ: and therefore the fifth justification by faith: the sixth, Regeneration: the seventh true sanctification to do the acceptable will of God: the eight Remission of daily sins: the ninth the presence1 of the holy Spirit: the tenth the gift of eternal life,
33 The effects of the grace of God in the Elect: first Redemption from sinne and death by the blood of Christ: the second effectuall calling by the holy spirit to the participation of this Redemption. The third and therefore an actuall separation from the filthines of other men of the world: The fourth a reall incision into Christ: and therefore the fift iustification by faith: the sixt, Regeneration: the seauenth true sanctification to do the acceptable will of God: the eight Remission of daily sinnes: the ninth the presence1 of the holy Spirit: the tenth the gift of eternall life,
34 Although God predestinating be not under time, yet men predestinated are under time. Wherefore seeing the holy Spirit perpetually in the Scriptures saith; that God hath predestinated us, and that before the world was made, and not to predestinate ⟨p. 319⟩we do duly conclude, That Predestination was determined from all eternity.
34 Although God praedestinating be not vnder time, yet men praedestinated are vnder time. Wherefore seeing the holy Spirit perpetually in the Scriptures saith; that God hath praedestinated vs, and that before the world was made, and not to praedestinate ⟨p. 319⟩we do duly conclude, That Praedestination was determined from all aeternity.
35 Predestination is eternal; wherefore we which were elected from eternity, have been dear and acceptable to God.
35 Praedestination is aeternal; wherfore we which were elected from aeternity, haue been deare and acceptable to God.
