A15859:423
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.
16 Blindness, obduration, aimpulsion into evil desires, which in the Scriptures are attributed to God as to the efficient cause, may be considered; First, in what respect they are sins, next as they are punishments of sins past; Thirdly, as they are causes of consequent sins. But ⟨p. 328⟩to punish sin with sin is the work of a just Judge, not of an Author of sin. Therefore God cannot, when he blindeth and hardeneth; either be accused of injustice, or be called the Author of sin.
16 Blindnes, obduration, aimpulsion into euill desires, which in the Scriptures are attributed to God as to the efficient cause, may be considered; First, in what respect they are sinnes, next as they are punishments of sins past; Thirdly, as they are causes of consequent sinnes. But ⟨p. 328⟩to punish sinne with sin is the worke of a iust Iudge, not of an Author of sinne. Therefore God cannot, when hee blindeth and hardeneth; either be accused of iniustice, or be called the Author of sinne.
17 God is always just; therefore he cannot be the Author of an unjust thing. Now every punishment1 of sin whatsoever it be, is both just, and therefore of God: and some sins are punishments also of sins. Therefore such as are punishments of sins, are just, and God is the Author thereof.
17 God is alwaies iust; therefore hee cannot be the Author of an vniust thing. Now euery punishment1 of sinne whatsoeuer it bee, is both iust, and therefore of God: and some sinnes are punishments also of sinnes. Therefore such as are punishments of sinnes, are iust, and God is the Author thereof.
18 Some medicines cannot so cure diseases, but withal in some sort they do hurt the bodies of the sick, yet not therefore is the Physician at any hand accused as Author of this hurt, of such as are wise, but rather contrariwise commended as cause of the cure: And the reason is; for that he did prescribe the remedy for this end, not to harm, but to heal. Therefore although excaecation & induration cannot so ⟨p. 329⟩be punishments of sins, but withal they must be sins and causes of sins; yet cannot God therefore, who beblindeth and hardeneth, be accused as the Author of sin, but commended rather as a revenger of sins: for that in making blind the wicked properly, he doth not propose properly this end to himself, that they should commit sin; but rather this end, that he might inflict punishment upon their iniquities.
18 Some medicines cannot so cure diseases, but withall in some sort they doe hurt the bodies of the sick, yet not therefore is the Physition at any hand accused as Author of this hurt, of such as are wise, but rather contrariwise commended as cause of the cure: And the reason is; for that he did praescribe the remedie for this end, not to harme, but to heale. Therefore although excaecation & induration cannot so ⟨p. 329⟩bee punishments of sinnes, but withall they must bee sinnes and causes of sinnes; yet cannot God therefore, who beblindeth and hardeneth, bee accused as the Author of sinne, but commended rather as a reuenger of sinnes: for that in making blind the wicked properly, he doth not propose properly this end to himselfe, that they should commit sinne; but rather this end, that hee might inflict punishment vpon their iniquities.
19 By the Law sin is augmented, Rom. 7. And God gave this Law: yet cannot God therefore in any sort be accounted the Author of the sin increased; for that to that end he gave not his Law properly, That by it Sin might abound; but rather on the contrary, That by it, it should not only be acknowledged but also restrained. Therefore neither in that he beblindeth and hardeneth, from whence are sins augmented in the wicked, is he, or can he be called the Author of ⟨p. 330⟩sins: because not properly that they may be increased, but rather that sins may be punished, God doth make blind and indurate.
19 By the Law sinne is augmented, Rom. 7. And God gaue this Law: yet cannot God therefore in any sort bee accounted the Author of the sinne increased; for that to that end hee gaue not his Law properly, That by it Sinne might abound; but rather on the contrarie, That by it, it should not onely bee acknowledged but also restrained. Therefore neither in that hee beblindeth and hardeneth, from whence are sinnes augmented in the wicked, is he, or can hee bee called the Author of ⟨p. 330⟩sinnes: because not properly that they may bee increased, but rather that sinnes may bee punished, God doth make blind and indurate.
20 Concupiscence is not only sin, but cause of sin: and this God left in nature; and would have it traduced upon all men. Neither therefore is he called the Author of sin: and that for this reason, for that he would have it derived upon all posterity (not properly as it is sin, and cause of all sins) but only as it is a punishment of the sin of Adam, in whom all have sinned. Therefore neither in that he maketh blind or hardeneth, can he, or ought he to be called the Author of sin▪ for that he doth not beblind or indurate properly, that sin might be committed, but only that sin with sins might be punished.
20 Concupiscence is not onely sinne, but cause of sinne: and this God left in nature; and would haue it traduced vpon all men. Neither therefore is hee called the Author of sinne: and that for this reason, for that hee would haue it deriued vpon all posteritie (not properly as it is sinne, and cause of all sinnes) but onely as it is a punishment of the sinne of Adam, in whom all haue sinned. Therefore neither in that he maketh blind or hardeneth, can hee, or ought hee to bee called the Author of sinne▪ for that hee doth not beblind or indurate properly, that sinne might be committed, but onely that sinne with sinnes might be punished.
21 God doth make blind and indurate, in that respect excaecation and induration are the punishments of sin. For whatsoever God ⟨p. 331⟩doth, that also he would from eternity and decreed to do and this is to predestinate. It is therefore no impiety to say, That God did predestinate some from everlasting to excaecation and obduration, not as they be sins, and causes of sins, but as they be punishments of sin.
21 God doth make blind and indurate, in that respect excaecation and induration are the punishments of sinne. For whatsoeuer God ⟨p. 331⟩doth, that also he would from eternitie and decreed to doe and this is to praedestinate. It is therefore no impietie to say, That God did praedestinate some from euerlasting to excaecation and obduration, not as they be sinnes, and causes of sinnes, but as they bee punishments of sinne.
22 There is a double Evil, of fault, and of penalty; and there is an Evil of fault, which is not of punishment, and there is another which is also of punishment: and contrariwise there is an evil of punishment which is not of sin, and another so of punishment, as it is also of sin.
22 There is a double Euill, of fault, and of penaltie; and there is an Euill of fault, which is not of punishment, and there is another which is also of punishment: and contrariwise there is an euill of punishment which is not of sinne, and another so of punishment, as it is also of sinne.
23 To the Evil of sin, simply, as it is evil of fault, God hath predestinate none; yet did he foresee it as future, and preordain it to his glory: for there is nothing contingent in respect of God.
23 To the Euill of sinne, simply, as it is euill of fault, God hath praedestinate none; yet did he foresee it as future, and praeordaine it to his glorie: for there is nothing contingent in respect of God.
24 God hath predestinate some from eternity to the evil of punishment, which in no wise is Evil ⟨p. 332⟩of fault; or which is not sin, but only punishment of sin, whether this be temporal punishment or eternal.
24 God hath praedestinate some from aeternitie to the euill of punishment, which in no wise is Euill ⟨p. 332⟩of fault; or which is not sinne, but onely punishment of sinne, whether this bee temporall punishment or eternall.
25 But some he predestinated to such punishments of sins, which likewise are both sins and causes of sin, but not as they are sins or causes of sin, but only as they are punishments thereof.
25 But some hee predestinated to such punishments of sinnes, which likewise are both sinnes and causes of sinne, but not as they are sinnes or causes of sin, but onely as they are punishments thereof.
26 A double end why GOD should beblind some, and predestinate them to excaecation; the first, and furthest. The first, (or nearest) is the perdition of them who are made blind: the last, is the glory of God himself destroying the wicked.
26 A double end why GOD should beblind some, and praedestinate them to excaecation; the first, and furthest. The first, (or nearest) is the perdition of them who are made blind: the last, is the glorie of God himselfe destroying the wicked.
27 When God is said to make blind and indurate, we may not at all imagine, that any is made of God of seeing blind, or of soft hard, (for none is made evil, God being the Author) but these Phrases are thus to be understood, That God of them whom he findeth blind and hardened, whereas he illuminateth and ⟨p. 333⟩mollifieth some of them by his grace, some others through his just judgement not only he forsaketh in their darkness and hardness, but also doth more beblind & harden them, that he may punish sin, in such sort as before is spoken.
27 When God is said to make blind and indurate, wee may not at all imagine, that any is made of God of seeing blind, or of soft hard, (for none is made euill, God beeing the Author) but these Phrases are thus to be vnderstood, That God of them whom hee findeth blind and hardned, whereas hee illuminateth and ⟨p. 333⟩mollifieth some of them by his grace, some others through his iust iudgement not only he forsaketh in their darknes and hardnes, but also doth more beblind & harden them, that he may punish sinne, in such sort as before is spoken.
28 Now it is most just, that God, whom he findeth blind and hardened by their own default, that such he should more and more beblind and harden: therefore can no man justly accuse God of injustice, that he beblindeth them.
28 Now it is most iust, that God, whom he findeth blind and hardened by their owne default, that such hee should more and more beblind and harden: therefore can no man iustly accuse God of iniustice, that he beblindeth them.
TERRENE, (or earthly) Hierosoleme was a Type of the Church of Christ; and such things as most ordinarily fell out therein, were figures of such things as were to come to pass in the Church of Christ.
TERRENE, (or earthly) Hierosoleme was a Type of the Church of Christ; and such things as most ordinarily fell out therin, were figures of such things as were to come to passe in the Church of Christ.
2 Therefore the deliverance of Hierosoleme, accomplished in the time of Isaiah, whereof Isaiah. 9. was a Type of the Deliverance of the whole Church to be made by Christ.
2 Therefore the deliuerance of Hierosoleme, accomplished in the time of Esaias, whereof Esai. 9. was a Type of the Deliuerance of the whole Church to bee made by Christ.
