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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15859	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.; Speculum Christianum. English	Zanchi, Girolamo, 1516-1590.; Nelson, Henry, fl. 1614.	1614 (1614)	STC 26121A.7; ESTC S111786	125,039	404

as hee was en●●ined by his Reuerend Masters to exhibit a summe of them The whole Treatise of the Book of Life is distinguished into these Positions A BOOKE is not ascribed to God but onely Metaphorically and it is nothing else but an eternall certaine and firme Decree and Praescience in God for all such things which either he or wee are intending to doe 2 Three Bookes by Metaphor are attributed to God One is wherein all men and their names were written yea euen before they were borne And this is nothing else but the Praescience wherby God from all aeternitie did foresee all men whom he did purpose to create their names and actions whereof in Psal 139. and appertaineth to Gods prouidence so that it may be called the Booke of Gods prouidence The next is that wherein are written all men which are born and Aug. de ●iu del 20. c. 14 their actions that euery one according to their actions may likewise be iudged whereof Apoc. 20. And this belongeth to the generall iudgment of God so that it may rightly be termed the Booke of the general iudgement And this is nothing else but the knowledge or remēbrance which God hath of all such things as each one hath or doth doe that according to the things hee hath done euery one may be iudged The third Booke is that wherein all that truely belong to life eternall were written from all aeternitie that is were fore knowne and praedestinate And this is nothing else but that aeternall and certaine Praescience of God and Praedestination of al them whom God hath decreed aeternally Aug. ib. c. 15. Non Deum isle liber coinmemora●sed Praedestination●m significat by Christ to preserue to life euerlasting whervpon as in the Scriptures it is called the Booke of Life so also it may be termed the Booke of Praedestination 3 Although by the name of the Booke of Life the Holy Scripture and Law of God be vnderstood vs Eeeles 24 for that it giueth precepts appertaining to life sometime also that good and temporarie opinion which the Church holdeth of Hypocrites while they abide in the faith of Christ as though they likewise did belong to life aeternall is called vsually the Booke of Life yet properly the Booke of Life is that certaine and eternall Praedestination wherein all who shall be saued Exod. 32. Dan. 12. Ezech 13. Luc. 10. Phil. 4. Apoc. 3. 11. ●0 14. 21. by Christ are written neuer againe to bee razed out And of this Booke speaketh Esaias in this fourth Chapter 4 Such as were once written in this Booke of Life they can neuer bee blotted out Or such as are Praedestinate to life aeternall can neuer from thence be reiected into death aeternall 5 Some to wit Hypocrites are Deleantur secundum spem eor●m secundum autem aquit at em tu●m quid dico non scribantur Aug. i● ●n Psal said to bee razed out of the Booke of Life when their Hypocrisie being discouered they appeare both to the Church and to themselues what manner men they are and that they are not truely prae-ordained to life euerlasting Axiomes which w●re propounded touching the Booke of life to bee disputed vpon in the Schooles THE Booke of life that Diuine purpo wherein all a●e written to aeternall life to be possessed for Christs sake whom from euerlasting God hath adopted to himselfe for his sonnes 2 Whosoeuer are written in this Booke are called effectually iustified sanctified and of necessitie to be glorified 3 Such as are once enrolled in this Booke can neuer bee againe blotted out 4 Whosoeuer beeing called to the Gospell beleeueth in Christ ought to beleeue that himselfe is written in the Booke of Life together with al other the Saints from all aeternitie 5 And therefore hee ought relying vpon this confidence in sanctitie of this present life goe out industruously to that glorious life to come in a right course by the way of good workes 6 For whosoeuer of vs are recorded in the Booke of life wee are no lesse designed to follow sanctity and doe good workes then to attaine life it selfe The Treatise of Grace standeth vpon these branches THE fiue degrees of our saluation are gathered out of the wordes of the Prophet Esai 4. First The grace of God eternall in Christ whereby alone hee was mooued to praedestinate and saue vs. Secondly Praedestination it selfe or our conscription to life eternall Thirdly Our effectuall Vocation to Christ and Holinesse Fourthly Iustification or remission of sinnes and our washing from filthinesse after which followeth sanctification and reformation Fiftly the continuall guidance of God after which followeth euerlasting peace life glorification 2 So it is called grace for it is Aug. ●p ad Sextum praesq●ter de natura gratia c. 4. freely giuen And this Etymologie doth belong to Gods graces That they are freely giuen 3 Grace is diuided into Grace which is not onely freely giuen but also maketh acceptable to God and into that Grace which indeed is freely giuen but doth not make acceptable to God for which cause that is called of the Schoolemen Grace making gratefull but this Grace freely giuen 4 Grace making gratefull is properly the euerlasting fauour of God and free beneuolence wherwith he hath loued vs in Christ and whereby he was onely moued to elect vs vnto aeternall life redeeme call iustifie glorifie 5 This Grace making vs acceptable or the free loue and fauour of God to vs ward is in God himselfe in vs onely the knowledge sense thereof 6 There is indeed a double loue of God one generall whereby hee loueth all his creatures euen the very wicked to wit in that he willeth and doth well to all of which Sapient 11. Another speciall wherwith he loueth the Elect only to aeternall saluation of which Rom. 9. Iacob I haue loued and euery where in scripture Yet properly the Grace of God is taken for the free loue of God toward the Elect. 7 This Grace was giuen vs before all aeternitie by which he loued vs from all beginnings but made manifest in time partly when hee promised but then specially when hee did actually exhibit Christ 2. Tim. 2. 8 This Grace that maketh vs acceptable is the fountaine cause of all other graces and benefits of God 9 The Graces likewise of Faith Regeneration Hope and Loue are re●●ed Graces making acceptable but improperly and secondarily For they are effects of that primarie and aeternall Grace 10 But the Grace of prophecying of speaking with tongues and others whereof 1. Cor. 12. are euen the effects of that first and aeternall grace and they tend to the saluation of the Church in generall but not the saluation alwaies of them doe they appertaine to whom they are giuen 11 These Graces for that they doe not alwaies make for the saluation of them to whom they are giuen therefore also are they giuen to many Reprobates 12 And although they doe not make for the

Daniel to goe about ●o conclude any determination touching the finall end of this world Finally some there be who would so expound the chapters of Daniel as that in no respect they wil haue him speake of the Romane Monarchy but what all others haue interpreted thereof they will haue vnderstood of the Kingdome of the Selucians specially for this reason because the Church of the Iewes was neuermore hardly and extreamly intreated by any other then by that Kingdome before the comming of Christ and most of all by Anti●chus Epipha●es whom they vnderstand by the last horne Dan. 7. And these expositors haue reasons of no small consideration for this their interpretation Read the Annotations of Tre●●elli●s and 〈◊〉 And if we approue this exposition what need haue we to borrow any coniecture from Daniel of the time of the end of the world whereas he had not the least thought of this matter And out of this an answer to the 7. of Daniel is apparant where they would vnder the name of the last horne that the Turkes Empire must be vnderstood For first of all it may be denyed and that not without cause that by that last horne is not signified the Empire of the Turkes For the antient Fathers both Greeke and Latine by that horne vnderstand Antichrist with his Kingdome and here I report the iudgement of the Fathers that he indeed shall come towards the end of the world and that sodainely he shal rise vp among the ten hornes that is ten Kinges but when he shal come that it can not be known of vs therefore that we ought not to preu●t Gods counselin searching out whē thesethings shall come to passe Let vs h●●re St. Hippolitus expounding this place of Daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherfore touching the Leopard the prophet foretold how there should be 4. heads to him that had the dominiō so it came to passe the Kingdome of Alexander was deuided into foure principallities so euen now we must expect how the ten hornes shall come out euen of this same that is the Kingdome 1. Empire of Rome when the time of the beast shall be accomplished And alittle horne which is that Antichrist Shal out of them sodainly appeare and Iustice shal be taken from off the Earth and the whole world shal melt into a consumption VVherefore we must not anticipate the will of God but patiently perseuere and pray that we fall not into those times neither be vnbeleeuing but that these future thinges shall be fulfilled For if those first thinges according to the praedictions of the Prophets were not effected then wee cannot expect these but if they were fulfilled in their due times accoiding to the prophesies accordingly also these thinges shal plenarily come to passe Hierome also doth expound this place of Daniel of Antichrist and he manifesteth what hee meaneth by Antichrist and this saith he is the iudgement of al writers Ecclesiasticall his wordes are these Ergo dicamus c. Therefore let vs affirme that which all Ecclesiastical w●●●ers haue deliuered in the consummation of the world when the Romane Empire is to bee destroyed that there shall bee ten Kinges who shall deuide the Roman world betweene themselues and the eleuenth a little King to arise who shall conquer three Kinges of the ten that is the Kinges of Egipt Africa and Aethiopia as by the processe we will more manifest which being slaine euen seauen other Kinges shal submit their necks vnder this Conqueror And behold saith hee the eyes were as the eyes of a man in the horne least according to the opinion of some wee should repute him either to bee the diuell or some Ghost or els a singular man whom Diabolum vel Doemonem the deuill should possesse bodily and a mouth speaking proud things For he is the man of sinne the sonne of perdition so that hee dare sit in the temple of God making himselfe as God Maister Bullinger a most graue writer doth accord in iudgement with the Fathers touching this interpretation of this horne but yet out of histories demonstrating that Antichrist is come already that the three other hornes are broken downe and that he is increased by the subiection of those others and his kingdome to be inlarged and to haue his seate at Rome But what if we should with Mr. Caluin a most acute and learned interpreter by the name of this horne vnderstand as many indeed of his followers doe Iulius Casar himselfe and others his successors Augustus Tiberius Caligula Claudi●● Ner● and other Casars and the very Empire of these Caesars what if we shall vouch with others by that horne to be signified Antiochus Epiphanes for he did most cruelly of all others aflict the polliticall state of the Iewes and subuert the religion and erect idolatry as is plainely made manifest in the first booke of Macchabees as that wee stand in need of no other interpreter wherein was a true type of Antichrist But what from thence can be gathered touching the end of the world Daniel as yet hath treated nothing of that other comming of Christ seeing he is wholly employed in explaning those Monarchies which are to preuent his first comming The third coniecture is drawne from the time that Anrichrist being reuealed should raigne The Scriptures seeme to deliuer say some that Antichrist shall raigne three yeares and a halfe To this purpose is referred that formerly mentioned time of Daniel a time two times and halfe a time But the place is more perspicuous in Apoc. 11. It is giuen to the nations that is Antichrist and his members and they shalt read downe the Citty 42. Months and 42. Monthes do amount to three yeares and an halfe After this time granted to Antichrist ouer the Saints be run out Iohn teacheth Apoc. 17. that a Lambe shall come who shall kill Antichrist Thus therefore they reason Antichrist being manifested shall practise his tyranny ouer the Saintes three yeares and a halfe and after shall Christ come Those years as they expound are the yeares of Iubelee So that one yeare shall signifie fifty naturall yeares and so three yeares and an halfe shall amount to 175 yeares The Pope is Antichrist and hath hi● now reuealed already about 45. yeares Therefore there remaineth as yet about the Lords second comming vntill a hundred and thirty yeares and soe some certaine time of the end of the world may bee gathered out of the Scriptures I answere that this coniecture is very feeble and infirme For first the name of three years and an halfe the Fathers doe account for naturall yeares and they said that Antichrist should raigne so many naturall years before the comming of Christ wherefore this is a poore collection that they expound it of the yeares of Iubilee Further although I doe not deny the Popes Kingdome to bee the Kingdome of Antichrist for that therein many thinges are defended which diametrically are repugnant to the doctrine of CHRIST and therefore I

which I would not it is now no● I that ●●rke that is commit it but sinne that dwelleth in me Who may not here see that the Apostle doth fully and clearely conclude that the case is so farre otherwise that the Saints when they sinne actually as they call it ought to bee deemed to sinne with the whole and ple●●●y will and with all the heart and as well according to the inward as the outward m●● 〈◊〉 rather after a sort they 〈◊〉 〈◊〉 said it is not they who doe 〈…〉 Sinne dwelling within ther● 〈◊〉 the reason is for that the 〈…〉 doth not cons●●t ●● 〈…〉 and yet in the mean● time th●● 〈…〉 not excused from sinne neither 〈…〉 their sinn●s extenuated For 〈…〉 though not according to the 〈…〉 pull part that is the inward 〈…〉 they sinne not but onely according to the outward and in mind 〈…〉 they serue the Law of God but ●● the flesh the Law of sinne yet ●● very deed they are such as doe 〈◊〉 by their owne proper will If the Godly sinne with 〈◊〉 whole will therefore whatsoe●●● they will according to the fl●●● they effect it but this contradic●●●● the Apostle who saith 〈◊〉 5. 〈◊〉 ●●●sh ●●steth against the 〈◊〉 〈◊〉 spirit against the fle●● ●● not 〈…〉 ●●● ye● would those ye● do● 〈…〉 spe●ch is to ●●e vnderst●●d ●● 〈◊〉 〈◊〉 〈◊〉 for that 〈…〉 ●●ght against the spirit that therefore the Saints cannot alwaies effect ●he things the● doe will according ●o the spirit and on the contrary because the spirit doth fight against the flesh therefore the Saints what things they will according to the flesh like-wise they are not able to performe Therefore as the Saints doe not loue God with all their hart ●nd all their minde for that flesh is a ●●● vnto them so they loue not sinne neither doe sinne with the whole heart for that the spirit doth hinder the doing thereof The Saints neuer sinne of purposed malice or as others will from the whole heart but alwaies either of infirmity or ignorance Now malice properly doth reside in the will and heart Mathew 15. Therefore the Saint● doe ●●rme with plenary will the whole heart and full consent But that the Saints neuer of purposed malice doe sinne but alwaies either of ignorance or by infirmity is cleared by these testimonies Thei● Saints according to the 〈…〉 man are delighted in the la●● 〈◊〉 God for that is good Rom. 7. And 〈◊〉 they are delighted in-so-much 〈◊〉 they who are not delighted 〈…〉 are not Saints Therefore with D●uid euery holy man doth truely vouch In the volume of this book ●● written of m●● that I should d●● 〈◊〉 will O GOD I will or I deligh●● therein for thy law is written wit●●● my heart Psalm● 89. For th●y h●●● t●● law of God written i● their ●●●r●●●● the Holy Spirit Ierem. 31. therefore doe they m●ditate in the same 〈◊〉 Psalm● 1 And in their ●●●rt●● there is no guil● Psalm● 32. for th●y are true Isralites in whome there is ●● guile Io● 1. And they are ●ndu●d ●●●● the spirit of Christ whereby ●●●y 〈◊〉 ruled in the 〈◊〉 ●●an else they we●● no Saints Romans 8. And they l●●● righteousnesse and hate i●iquity Psal 44. For they lo●● the law of God Ps●l 118. they like-wise lament with t●● Apostle that they are capti●●s 〈◊〉 so vnder sin Ro. 7. How thē can they of destinate malice sin so with their whol● hart● Aug. To. 7. de ●orr gratia c. 9. by the example of Dauid and Peter doth teach That all Saints when they sinne doe sinne being troubled for that Christ doth somewhat turn away his face from them according to that in the Psalme 29. Thou turnedst thy face from m● and I ●as troubled Now to sinne being thus troubled is not to sinne by endeuour of purposed malice but rather besides the purpose of the mind Againe To. 7. qu●st 25. in Num. he maketh three sorts of sins some of ignorance some of infirmitie and some of the contempt of Gods commandements or ●s the Scripturephras● there is with the hand of pride It is one thing saith he to contemne the commandements another thing to esteeme them as precious but yet either as ignorant or surprised to do the contrary But it is granted that the Saints doe not sin of contempt either of God or his commandements the which thing ●lso 〈◊〉 Mel●●cthon in 10. Cor. 1. doth write That they neuer growe into 〈…〉 picureall contempt for they 〈…〉 law and commandements of 〈◊〉 Psal●● 119. Now to sinne of 〈◊〉 tempt and of destinate mali●● ●●●●● one wherefore the Saints do● 〈◊〉 sinne of pr●tensed malic● W●● then dare some diuines write agai●●● me That they doe sinne with 〈◊〉 whole heart and plenary will G●●gorie 1. To. 1. in Iob c. 34 〈…〉 c 11. doth deliuer the same 〈◊〉 on of ignorance of infirmity b●●●deuour and of set purpose And 〈◊〉 saith that Paul did sinne of ignorance who saith But I therefore ●●tained mercy because I did ●● 〈◊〉 Peter of infirmity when he deni●● Christ and those Iewes purpos●● and by endeuour of whom the Lo●d speaketh if I had not c●m● 〈◊〉 spok●n vnto them they had b●● 〈◊〉 〈◊〉 againe they b●th saw m● and 〈◊〉 ●●●nd my father Ioh. 15. Out of these examples he declareth what it i● to sinne of infirmitie and what of purpose saying for it is one thing not to do good another to hate the teacher of good things ●s it is one thing to sin of praecipitation another to sinne of deliberation For oftentimes sinne is committed by p●●cipitation which is yet condemned by counsel deliberation for through infirmity often it chanceth that we loue God and yet cannot effect it but to sinne of purpose is neither to doe good nor loue it But the Saints doe alwaies effect that which is good else no Saints where-vpon Augustine also de corr●pt gratia cap. 9. according to that of the Apostle To them that loue God all things doe worke together f●r good to them that of purpose are called Saints saith hee for these scilic●● Saints who are called of purpose in this that they loue God they con●●●ue out vnto the end ●● therefore according to Saint Gr●gory to sinne of purpose be neither to doe nor to loue good and according to Augustine the Saints doe alwaies loue good for that in that which they loue th●● continue forth to the end it i●● good consequent That the Sa●●● doe not sinne of purpose or det●●minate malice Luther likewise doth deliuer t●● same thing in euery plac● T● 5 〈◊〉 Comment maior in ep ad Gal 5. 〈◊〉 these words The work●s of t●● 〈◊〉 are manifest Hee saith in 〈◊〉 termes That Da●id and Peter 〈◊〉 they committed those 〈◊〉 sinnes did sinne of infirmity and not of set malice Here-vpon 〈◊〉 saith hee speaking of the 〈◊〉 saith the flesh in them doth lust 〈◊〉 the spirit therefore the desires and conflicts of the flesh will not be ●●sent