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cause_n	evil_a	good_a	know_v	2,974	5	4.2147	3	true

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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

they would doe they cannot performe yot foorthwith being set on foote by the force of the spirit they redm●egra●e the combate againe By these markes plentifully in holy Scripture are the true Saints pourtraited specially in the Psalmes and Epistles of Paul Neither haue the godly Fathers and L●ther and Buc●r defined in any o●●er sort who bee Saints in veritie for neither are the Reprobates at any time truely Saints seeing neither the sancti●ie of CHRIST is at all imparted or imputed vnto them neither are they adorn●d at any time with true and iustifying faith 〈◊〉 at any time by the holy Spirit truely sanctified and regenerate neither at any time doe they truely l●●● the Law of God or hate sinne but are both seruants to sinne and liu● in sinne and dye in sinne Finally there be three sorts of m●● in a Christian Common-weale who as Christia●s and disciples of Christ so allso they are called Saints The first kind●s of them who indeed professe and confesse Christ and with 〈◊〉 somtime preach Christ but in deed● doe alwaies denye him that is they do neuer unitate him either inwardly in mind or outwardly in manners These neuer begin truely to liue ●ccording to Christ neither truly before God ●or fainedly before me● these therefore although they 〈◊〉 termed Saines yet are they 〈◊〉 Saints indeed neither before God not the Church Another sort is of them who 〈◊〉 only confesse and professe Chrish 〈◊〉 wordes but also in deedes and in 〈◊〉 honest fashion of liuing and that before men and the whole 〈◊〉 of Christ Adde withall euen for many yeares and sometime almost 〈◊〉 their life long they do so make 〈◊〉 presse declaration as that no body would otherwise ●ensure them but that they were to bee recounted among the true Saintes yet in the meane time fraud lurketh in their hearts they neuer in the while loue Christ from the heart they are neuer delighted in the law of God truly or hate sinne heartily And therefore before God who knoweth the heartes of all men and soundeth what is in man they are neuer Saints in verity Therevpon it falleth out that they do not perseuere vnto the end in their hypocriticall sanctity These men then begin to leade a life according to Christ before men but because they neuer beginne truely before God therefore doe they neither hold out vnto the end before the Church in ●●eur 〈◊〉 all ●●ctity of life Therfor although they may bee called Saintes before the Church for ● season y●● they ne●●● truely sanc●●●ied before God The third 〈◊〉 of such who because they are elected to ●●ue holines and therevnto are effectually called truely iustified and truely regene●●●● and sanctified and reple●ished with true that is liuely and perpetual 〈◊〉 and haue the law of God writte● 〈◊〉 their heartes finally are neuer des●●tute totally of the holy Spirit therefore after they are once truely e●dued with true faith and engra●●●● into Christ haue beg●n to hate 〈◊〉 truely loue Gods Law and labour from the heart for true and christi●●● sanctity in that their study they d● soe continently proceed as 〈◊〉 though at some time they 〈◊〉 ●aint-hear●ed yet do they neuer vtterly giue it oue● but therein pers●uere vnto the end For so doth Christ define such a● are truely Saint● ●●der the name of his disciples Iohn ● 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 if y● 〈◊〉 in my 〈◊〉 which words 〈◊〉 considera●ely 〈◊〉 T● 7. 〈◊〉 〈◊〉 et 〈◊〉 chap 19 〈◊〉 〈◊〉 determineth those only to be 〈◊〉 the disciples of Christ the sonnes of God and Saints who conti●●●● to the end in the word and faith of Christ Lastly saith hee C●l 1336. The Lord the Sauiour saith If y●e abide in my word yee are verily my disciples Was Iudas to be numbred amongst thë who did not continue in his word are they to bee reckoned amongst them of whom the Gospel thus speaketh when the Lord had commanded his flesh to be eaten and his blood to be drunk the Euangelist saith These thing as sp●ke he in the Si●agogus teaching in Caper●●um Many therefore of his Disciples hearing said this is a hard saying who can heare it Iesus therefore knowing within himselfe that his disciples 〈◊〉 at this said vnto them doth this offend you if therefore you shal see the sonne of man ascending where he was befare it is the spirit that quickeneth but the flesh profiteth nothing at all the wordes which I spake vnto you are spirit and life But there ●e some of you ●e●re that doe not beleeue For Iesus knew from the be 〈◊〉 who should beleeue and who should betray him and he said therfore I say vnto you None can come to mee vnlesse it bee giuen him of 〈◊〉 father Vpon this many of his Disciples went away and did not now 〈◊〉 with him Were not they euen called disciples as the Gospel speaketh and yet were they not true disciples for that they did not abide in his word according to that his saying If yee abide in my word then are 〈◊〉 verily my disciples Because therefore they had not perseuerance as they were not true disciples of Christ so they were not true sonnes of God euen when they seemed so to bee and were so called Wee therefore do call the elect both disciples of Christ and the sonnes of God because they are so to be called whom being regenerate we do perceiue to liue religiously but then are they in verity as they are called if they abide in that for which they be ●● called but if they haue not perseuerance that is if they doe not persist in that wherein they Begun they are not truly called for that they are not that which they are called For with him they are not that so whom it is knowne what they will be that is of good euill For this cause the Apostle when he had said wee know that to them that loue God all things worke for good knowing that some doe loue God and doe perseuere therein to the end hee presently added to them which are called according to purpose for such do continue in the loue of God vnto the end and those who for a season goe astray returne againe that they may bee brought vnto the end These things S. Augustine Therefore vnder the name of Saints whom I doe vnderstand according to the description of the Scripture and definition of Christ thus you haue viz. them to whom because they are called of purpose and beloued of God by an euerlasting loue and they like wise doe neuer desist to loue God all euen their sinnes by the grace of God d●● worke together for their good ●● Augustine saith de corrept gra●●●● c. 9. as the Apostle saith of them 〈◊〉 8. To them that loue God all things worke for good to them that are called Saints of purpose Now although by those things which I haue cleared according to the Scripture both touching true faith and grace and them that are truely sanctified and

God 14 Sinne in respect of God doth not fall out by change but by the diuine counsell because by the diuine 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 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 Roge quis audial d●minum d●centem Non vos me elegistis s●d ego vos audeat dicere credere bomines vt ●ligantur cum potius eligantur vs c●●dant Aug de praed Sanctorum ● 17. 16 All men are Praedestinate some to life some to death aeternall 17 Without Christ none can either bee praedestinate to life aeternall or effectually called or truely iustified or eternally glorified 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 progresse and consummation of Saluation all are effects of Praedestination 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 hee decreed eternally 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 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 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 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 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 to beleeue and obserue the Law 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 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 that I might be fathfull 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 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 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 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 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 sinne is that home-bred infidelity and mallice in men 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 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 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 presence Sophistae dicunt Deum nòn praedestinasse in prae●erito sed semper in praes●n●i Zanchius of the holy Spirit the tenth the gift of eternall life 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 we do duly conclude That Praedestination was determined from all aeternity 35 Praedestination is aeternal wherfore we which were elected from aeternity haue been deare and acceptable to God 36 Praedestination is vnchangeable therfore the saluation of the Elect is most certaine and they can neuer perish 37 Some certaine men are praedestinate to life and not all therefore is the number of the

that such like and so sodaine should be the comming of the Son of Man forthwith hee annexeth this exhortation saying Wa●●h therefore for you know not when the Sonne of Man shall come giuing instruction in these words that this is the cause why he would not haue vs know the certain time of the end of the world that is to say That beeing certaine the Lord will come and vncertaine of the time when hee will come wee might continually watc● and pray dayly and hourely being in expectation of him Therefore Augustine saith in Epist ad Hesychium The Lord was willing we should know his first comming for that the knowledge thereof was both necessarie and profitable for vs whereupon the Lord reproueth the Iewes Luc. 12. saying Ye can discerne the face of the skie but doe yee not discerue the day of your visitation for that who doth not acknowledge the first comming of the Lord cannot prepare himselfe for his second comming But he would not haue the day and time of his other comming to bee manifested for that it was not expedient for vs lest verily we should say with the euill seruant Luc. 12. My Master doth deferre his comming so let vs feast and beate our fellow-seruants c. The Lord will not haue vs promise much time to our selues before his comming but dayly to expect him for that hee would haue vs alwaies in a readinesse Therefore in the same chap. Mat. ●4 in the end he addeth saying But if that euill seruant did say in his heart My Master will defer his comming and shal begin to smite his fellow-seruants and shall likewise eat● and drinke with the drunkard● the Lord of that seruant shall 〈◊〉 in a day when hee looketh not and in an hours when 〈◊〉 knoweth rat and shall cut him off and give him his portion with hypocrites there shall be weeping and 〈◊〉 ●f●eeth Now wee perceiue the cause why the Lord would not haue vs know that time certainly for our own saluation lest promising a long time to our selues like those seruants wee should eate and drinke with drunkards c. Therefore praeposterously and contra●ie to the will of God they doe who pamper their belli● and delight in gluttony 〈◊〉 withall doe curiously dispute when the Lord shall returne The fift Capitall branch is touching the signes which are praece●●ne● before the end of the world and the comming of the Lord Christ and of the vse thereof For although wee can know no certaintie concerning the time wherein the Lord will returne for that his will was otherwise notwithstanding sundry signes doe fore-●●nn● the Lords comming and so the end of the world wherby both that the Lord will certainly returne and that hee is not 〈◊〉 distant shall be made manifest to the godly and honest hearted men But I will not recite all these signes only I will point out certaine places of Scripture where these things are to be read Mat. 24. which also are rehearsed Mar. 1● Lu● ●1 so like wise to the same effect L●c. 17. so somewhat of the pau●it●● of the the t●●e beleeuers Luc. 18. Rom. 11. of the calling or conuersion of the Iewes Likewise other things ● Tim. 4. 2. Tim. 3. 2. Th●s 2. But further some certaine distribution of these signes is to be holden some doe runne long before the end of the world and some are more ne●rely praeccdent To the first kinde apper●●ineth that securitie of the men of this age which is portrayed Mat. 24. Luc. 17 and elsewhere As in the 〈◊〉 of Noab c. Againe As it was in the daies of Lot c. Againe herevnto pertaineth that reuolting from the faith which is described ● Tim. 4. The Spirit speaketh euidently that in the last times some shall depar● from the faith c. ●hich also else where is remembred Likewise here vnto belongeth that corrupt state of the world which is painted out by Paul 2. Tim. 3. In the last daies shall perilous times be at hand c. for●en shall bee ●onars of themselues c. Hitherto likewise belongeth that defection or Apostafie and reuolting of the Kingdome of Antichrist which is read 2. Thes ● These signes long ago were begun and that a farre off did fore-runne the day of the Lord and the end of the World and so doe fore-runne continue their course vntill vpon a sodaine the Lords comming shall ouertake vs. But to the other sort which are more neerely praecedent doth belong that mysticall conuersion of the Iewish Nation to Christ which shall come to passe about the end of the World and which the Apostle setteth out Rom. 11. For I make no doubt but that the Apostle speaketh hereof when he calleth this a mysterie Hereunto also appertaine those things which the Lord recordeth Mat. 24. Their shall be signes in the Sunne and Moone and the Starres shall fall downe c. although also there bee difference betweene that signe which is Rom. 11. of the conuersion of the Iewes and those which are read Mat. 24 of the darkning of the Sunne and falling of the Starres c. for that shall come to passe before the Lord commeth but these things euen at his very comming and that shall bee praecedent before the end of the World but these things appertaine to the very end of the world when indeed as it is 2. Pet. 3. said the heauens shall passe away with a noise and they burning shall be dissolued and the Elements shall melt away for I doe beleeue that this renouation of the Heauens and the world is praesignified in those words of the Lord Christ The Sunne shall bee darkned and the Moon shal not giue her light the Stars shall fall from heauen c. Thus much shall suffice of the signes But in this place two doubtes doe arise the first how that can accord which the Apostle writeth Romans 11. of the conuersion of the Iewish Nation about the end of the world with that voice of Christ Luk. 18. When the Sonne of Man commeth shall he finde faith on the earth For if then little faith shal be found in the earth how then shall a full multitude of Iewish people bee conuerted viz. by the faith in Christ Therefore there shal be little and much faith vpon the earth I answere Augustine saith Disting●e tempora c. distinguish the times and the Scripture will accord Those two shall not fall out both at one time but in some distance of time I belieue therefore that these two places may thus hee reconciled first that principal● and last Antichrist which shall come about the end of the world and which shall excell all others in hypocrisie craft power and di●b●●i●●ll sleights for in him as the Fathers testifie shall dwell Sath●●as or all plenitude See D. VVhittakers confutation of this opinion and disallowance De Rom. Pont. pag. 568. of Satanicall malice as in Christ dwelleth all fulnesse of Diuinitie bodily I say that last Antichrist shall subuert all

deliuereth First that God doth Omnes quos docet sua misericordia docet quos vero non docet cos n●n docet secundum suum iudiciū Aug. de prae sanctorum command all men to repent and flie sinne this is Gods Law therefore must man settle throughly for the obedience thereof the next that God doth make some blind least they should bee conuerted and healed this is Gods iudgement And the iudgements of GOD are to be admired not searched into for that they are vnseperable as saith the Apostle and a great depth as saith the Prophet The third that there is no iniquitie with God and that God Ille dicitur illudere qui aliquem inuita● postea siveniat repellit Non sic facit D●us Zanch. doth all things well and iustly and doth no absurd thing finally that he is perpetually like himself Wherfore in veritie neither doth God delude any man neither do his iudgements disagree with the Law 15 Wherefore although GOD giue some into a reprobate sense to doe those things which are not comely yet can hee not nor ought not to bee termed the Author of sinne properly because the cause of sinne doth reside perpetually in men to wit the corruption of nature or concupiscence of the flesh which Iohn denieth to be of God 16 Blindnes obduration a Copelli non est ●ogi sed induci vt Christus tradi vt Apostolus l●qui●ur Augasus est verbo per Dei potentia pellendi cötrà Iulianum Pelag. l. 5. c. 3. Et id●o in Oratione dominica dicimus nè inferas nos in ●●tationem quod idem est quod imp●lli Zanch. impulsion 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 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 alwaies iust therefore hee cannot be the Author of an vniust thing Now euery punishment Non pecca●um Dei est sed iudici●● Gl●ssa ex A●gust i● Ephes ● 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 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 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 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 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 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 sinne For whatsoeuer God 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 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 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 praedestinate some from aeternitie to the euill of punishment which in no wise is Euill of fault or which is not sinne but onely punishment of sinne whether this bee temporall punishment or eternall 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 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 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 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 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