A15859:400
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.
39. Our salvation is more safe and certain in the hand of God then in our hands.
39. Our saluation is more safe and certaine in the hand of God then in our handes.
40 Such as are predestinate unto life eternal, to them also are predestinate good works wherein they may walk; therefore none of the Elect being of years from hence go to heaven without the study of good works.
40 Such as are praedestinate vnto life aeternall, to them also are praedestinate good works wherein they may walke; therefore none of the Elect being of yeares from hence go to heauen without the study of good workes.
41 Wherefore they do admit a fallacy of division, who thus reason: If I be predestinate to Salvation, I shall also be saved without good works.
41 Wherefore they do admit a fallacy of diuision, who thus reason: If I bee praedestinate to Saluation, I shall also bee saued without good workes.
42 But on the contrary, the Sons of God do thus conclude: I am predestinate to life eternal, therefore I must walk in good works; for that to them who are predestinate to life, good works are predestinate wherein they must walk.
42 But on the contrary, the Sonnes of God do thus conclude: I am praedestinate to life aeternall, therefore I must walke in good workes; for that to them who are praedestinate to life, good workes are praedestinate wherein they must walke.
43 Whosoever doth discern in himself the effects of Predestination, that is, that he feeleth himself effectually called, justified endued with faith and care of good works, he ought most certainly to persuade himself that he is of the number of the Predestinate,
43 Whosoeuer doth discerne in himselfe the effects of Predestination, that is, that he feeleth himself effectually called, iustified endued with faith and care of good workes, hee ought most certainely to perswade himselfe that hee is of the number of the Praedestinate,
44 For there be two ways, whereby the Elect are made certain that they are predestinate to life eternal. The first is a priori, of from the cause: this is the goodness grace, and love of God shed a •ro•d in our hearts, or the Spirit of God, which beareth testimony to our spirits, That we are the sons of GOD: of which way, Rom. 8. The other is a posteriori, or from the effects of Predestination and grace; which are vocation, justification, and study of good works: of which way, 2▪ Pet. 1.
44 For there be two waies, wherby the Elect are made certaine that they are predestinate to life eternall. The first is a priori, of from the cause: this is the goodnesse grace, and loue of God shed a •ro•d in our hearts, or the Spirit of God, which beareth testimony to our spirits, That wee are the sonnes of GOD: of which way, Rom. 8. The other is a posteriori, or from the effects of Predestination and grace; which are vocation, iustification, and study of good workes: of which way, 2▪ Pet. 1.
45 By this note are truly distinguished the Elect from the Reprobate; for that the Elect being now regenerate, continually haters of sin, do walk in the study of good works; and so walk, as though sometime in walking they do fall into sin, yet are they cautelous before hand lest they should fall, and afterward lest they persist in their fall, and so with whole heart and whole will they never sin. But the Reprobate are so captives to Sin and Satan, ⟨p. 322⟩and to his concupiscences, (as to royal commandments) from the hart, and always, and in every place to their power they are obsequious: as that, although (for a fit) they appear to believe in Christ, to study for good works, and so to be of the number of the Elect, they do never in sincerity love the Law of GOD, they never truly do hate sin.
45 By this note are truely distinguished the Elect from the Reprobate; for that the Elect being now regenerate, continually haters of sinne, do walke in the study of good works; and so walk, as though somtime in walking they doe fall into sinne, yet are they cautelous before hand lest they should fall, and afterward lest they persist in their fal, and so with whole heart and whole will they neuer sinne. But the Reprobate are so captiues to Sinne and Satan, ⟨p. 322⟩and to his concupiscences, (as to royall commandements) from the hart, and alwaies, and in euery place to their power they are obsequious: as that, allthough (for a fit) they appeare to beleiue in Christ, to study for good workes, and so to bee of the number of the Elect, they doe neuer in sincerity loue the Law of GOD, they neuor truely doe hate sinne.
That God doth indurate,1 make blind, give over into a Reprobate sense, that they do such things as are not convenient, the Holy ⟨p. 323⟩Scriptures do apparently deliver.
THat God doth indurate,1 make blind, giue ouer into a Reprobate sense, that they doe such things as are not conuenient, the Holy ⟨p. 323⟩Scriptures doe apparantly deliuer.
2 But he doth only harden the Reprobate, not the Elect.
2 But he doth onely harden the Reprobate, not the Elect.
3 And although he doth at last forsake all the Reprobate, and deprive them of his light, and so (after a sort) make blind, and indurate all, yet is God said in the Holy writ to beblind and indurate with this kind of excaecation, (of which Isaiah and Moses in Exodus, and the Apostle. Rom. 1. 9.) not all, but only some notorious wicked and obstinate ones.
3 And although hee doth at last forsake all the Reprobate, and depriue them of his light, and so (after a sort) make blind, and indurate al, yet is God said in the Holy writ to beblind and indurate with this kind of excaecation, (of which Esai and Moses in Exodus, and the Apostle. Rom. 1. 9.) not all, but onely some notorious wicked and obstinate ones.
4 The final cause why God doth beblind such Reprobates as he doth make blind, is three-fold. The first is, for that they for their precedent wickedness (as justice requireth) should be punished with other sins. The next, that the Elect by their example might learn to fear God, and not rebelliously to lift up the heel against the Lord. The third, that the ireful displeasure, and power of God against sin, might be manifested to the whole world, ⟨p. 324⟩and so his name celebrated throughout the Earth.
4 The finall cause why God doth beblind such Reprobates as he doth make blind, is three-fold. The first is, for that they for their praecedent wickednesse (as iustice requireth) should be punished with other sins. The next, that the Elect by their example might learne to feare God, and not rebelliously to lift vp the heele against the Lord. The third, that the irefull displeasure, and power of God against sinne, might be manifested to the whole world, ⟨p. 324⟩and so hisname celebrated throughout the Earth.
5 But the cause, by which God is after a sort compelled and excited to strike with blindness the wicked, is double. One is the very impiety of the wicked, and specially their peevishness against the Lord: the other is the eternal purpose and will of God.
5 But the cause, by which God is after a sort compelled and excited to strike with blindensse the wicked, is double. One is the very impiety of the wicked, and specially their p•euishnesse against the Lord: the other is the eternall purpose and will of God.
6 In the Question How GOD1 doth beblind and indurate: to say that God doth it by sole permission, as though God did nothing in them that are made blind, is Pelagianism, and confuted and condemned by Augustine.
6 In the Question How GOD1 doth beblind and indurate: to say that God doth it by sole permission, as though God did nothing in them that are made blind, is Pelagianisime, and confuted and condemned by Augustine.
7 Neither is it true to say, That God beblindeth by the sole subtraction of his grace, or of his light.
8 Neither also doth it suffice to say, That God maketh blind by a certain external action of his: but indirectly, to wit, by objecting some things to the eyes and ears of the Reprobate, by which, whereas they should be illuminated and mollified, ⟨p. 325⟩it cometh to pass, by their own corruption, that they are more blinded.
8 Neither also doth it suffice to say, That God maketh blind by a certaine externall action of his: but indirectly, to wit, by obiecting some things to the eyes and eares of the Reprobate, by which, whereas they should be illuminated and mollified, ⟨p. 325⟩it commeth to passe, by their owne corruption, that they are more blinded.
