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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

accuse God of iniustice that he beblindeth them A summe of the Treatise concerning the Redemption of the Church by Christ and the certaintie of our Praedestination and saluation comprised in twenty nine Positions 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 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 3 As in that Terrene Hierusalem there were grieuous darknes that is calamities so most greeuous are the darknesses that is calamities both terrene and spirituall into which partly the Church of God did fall presently after the sin of Adam partly wherewith it is dayly pressed 4 As that Hierusalem by the Angell of the Lord through the great power of God found deliuerance insomuch as that the Prophet saith truely To the people ●alking in darknes hath the light appeared so the Church of God by Christ was in part once deliuered in part dayly more and more is freed from her darknesse the diuine light by degrees dispelling the darknesse thereof vntill in the end which shall bee at the end of the World she● bee deliuered from all aduersities and enemies 5 And although there were more Israelites which were besieged of the enemies then Iewes yet not they but onely these were deliuered so though there bee much more Reprobate then Elect yet the Deliuerance made by Christ did not appertaine to the Reprobate but to the Elect so that the Prophet truely admiring spake thus Thou hast multiplyed the Nation but hast not encreased the ioy 6 For Christ according to the purpose of his Father for the Elect onely that is for those who according to the eternall Election should beleeue in him was borne suffered died and rose againe and Mat 1. Ioh. 17. maketh intercession at the right hand of his Father 7 Moreouer the Redemption of the Church by Christ may be considered after foure sorts First in what respect she is totally redeemed before the Father in that Christ died for her for then were all the Elect truely redeemed and reconciled to God Next in as much as by faith shee is made acquainted and partaker of this Redemption for when as the Elect doe yeeld true faith to the Gospell of reconciliation they are said to be iustified and reconciled to God to wit for that they doe vnderstand receiue and embrace the reconciliation perfected by Christ Thirdly in as much as the Church dayly by the same Christ is deliuered more and more from enemies continually besetting them for that though she be daily oppugned yet neuer for all that through Christs defence is she surprised Lastly in as much as all enemies being vtterly dispoiled and euen death it selfe which the Apostle calleth the last enemie so it shall be delivered from all euils as that it shall neuer after haue any encounter with any kind of enemies 8 Now the principall fruit which springeth vp in the hearts of the faithfull by the redemption apprehended is true and solid spirituall and aeternall reioicing before God of which the Prophet also speaketh They shall reioice before thee as men in haruest 9 For the matter of true ioy is when we perceiue by faith the yoke of Sinne Death the Law Satan the World wherewith wee were oppressed to be broken asunder by Christ 10 For none either by their strength or their merit hath deliuered themselues from the yoke of the seruitude of Sinne Death Satan and the Law but Christ onely hath deliuered vs. Therefore our saluation entirely is to be ascribed vnto Christ alone 11 But though it be Christ himselfe which hath obtained victorie to vs without vs against all enemies yet can we not bee partakers of this victorie but as the true Israelites in the voyage against the Madianites wee carry the light of faith in our hearts and haue the trumpet thereof to wit Confession in our mouth as also it is written Ro. 10. With the heart we beleeue but with the mouth we confesse to saluation 12 Furthermore the cause of mans whole Redemption is double One by which and for which this is Christ the Mediatour and Christs merits The other efficiens primarie and principall that is both the aeternall and constant loue of Vaticinia alia aperta alia velaminibus tecta zanch. GOD towards his Church to wit the Elect as also the zeale of his glorie and honour Of the first the Prophet speaketh To vs a child is giuen to vs a Sonne is borne to beare the rule Of the second hee speaketh The zeale of the Lord of Hostes shall doe this 13 Christ doth beare vppon his shoulders the whole principalitie and burden thereof as the Prophet teacheth saying Whose gouernment is upon his sholders Now the Kingdome of Christ is the Church of the Saints therefore all wee faithfull ones are carried vpon his shoulders And whom Christ hath once taken vp to bee borne vpon his shoulders them hee neuer deiecteth downe from off his shoulders according also vnto that Iohn cap. 17. I haue kept those whom thou hast giuen mee Therefore our saluation is secure in Christ 14 The burdens of the principality or Kingdome of Christ are our sinnes but the gouernment with all his burdens is vpon his shoulders Therefore Christ doth beare the sinnes of all the Elect according to Esay 13. that also of the Prophet God hath put vppon him the iniquities of vs all 15 If the gouernment be vpon his shoulders Christ therefore himselfe Esay 9. doth perpetually protect gouerne his Church 16 If the Church be the Kingdome of Christ therefore the Church in respect of her Prince is a Monarchy and hath Christ only their Monarch And hee is an immortall prince and doth continually gouerne his Monarchy Therefore the Church is neuer nor can be without an Head 17 Hierusalem that is the Church is not only deliuered by Christ but also for Christ and that into two sorts first because for the merits of Christ it is redeemed and deliuered then for Christ as the finall cause because therefore the Church is deliuered that is the Kingdome of Christ is freed from the handes of the enemies and daily more and more inlarged that he alone at last himselfe together with the Father may enioy it in Heauen according to that also of the Apostle 1 Cor. 15. Then shall he giue vp the Kingdome of God againe to his father as wee also on the other side shall enioy God and our Prince Christ 18 The fountaine and originall of our saluation is the eternall and constant Loue of God to-vs-ward aeternall for that he hath loued vs to life aeternall not in time but from aeternity before we were borne constant for that whom once hee hath imbraced with that his eternal loue he holdeth on

often able to resist they wold neuer do that they would not but would alwaies doe that they would Thirdly after the sinne committed or after the violence of the sea that is of concupiscence be abated they doe lament the fact and mourne and pray forgiuenesse and offer the sacrifice of repentance that hee may pardon it verily by all those things which befall to the Saints both before in and after the temptation and sinne committed it abundantly appeareth how the Saints in sinning both will and nill sinne and doe the euil they would not and doe not the good they would And therefore it cannot be said of them that they do sin as the wicked do with a fui will That which I haue illustrated by the comparison of the Mariners is declared by the example of Peter and Iudas Before the sinne it was not in Peters heart to deny Christ but rather on the contrary hee so loued Christ and detested both the offences and enemies of Christ as that indeed hee was rather ready to die then to deny Christ and therefore hee said though all shall deuie thee yet I will neuer denie thee Such also is the purpose of the Godly before they sin scilicet when as they are not their owne men and are not violently carried with violent temptations as it were out of themselues crossely into absurdities But the mind of Iudas was not such as of Peter but rather of a long time with a quiet mind hee had practised officiously theft by defrauding Christ and his Apostles of their mony as Ioh. 12 doth testifie that he was a theefe and therefore of long and with a setled mind he had deliberated with himselfe how he might with gaine and without tumult betray Christ into his enemies hands Such like are the minds of the wicked they alwaies meditate euill according to the prouerbe euen in their cold bloud But in the heat of temptation Peter though through the excessiue force of the feare of death which he did perceiue as imminent vpon him for the free confession of Christ is not recorded to haue resisted or encountred with the temptation yet out of the quality of these three de nialls of his it may easily be collected That at the beginning hee did some-what in minde with-stand for that hee did not directly in the entrance denie but dissemble by his cold answering the Damsell saying And thou also wast with Iesus of Galile● I know not what thou saiest For after that the tempest encreased the next turne hee denied with an oath directly renouncing Christ and saying I know not the man But at the third turne when the blast of temptation was most vehement hee did not onely dissemble neither only deny with an oath but also euen deuoting himselfe to execrations he accursed and as Marke saith anathematized himself But Iudas from that time of his first temptation touching the betraying of Christ was alwaies of the same minde neither did sodainely fall into temptation as Peter but with long deliberation he did seeke opportunities of betraying him into their hands So doe all wicked men they doe not fall into temptation vpon the sodaine but they hunt and seeke for them But the Godly are quite contrary And after the offence committed Peter presently was so penitent for his fact that hee wept bitterly for his sinne So do also the Godly But Iudas although hee came to the Priests and restoring the mony said I haue sinned in betraying innocent blood yet do we not read that hee lamented and truely sorrowed for his offence committed Wherefore in that he hanged himselfe hee did not so from sorrow for sinne but for that he saw that his life should bee with perpetuall infamie for the betraying his maister specially for so small a summe of money So the wicked do sometime greeue for their sinne but not properly for the sinne it selfe but either for shame or for punishment temporall or eternall whereinto they see they are fallen wherefore the wicked do not declare by such repentances that they hate the euil which they haue committed but onely the punishment whervnto they are liable but contrariwise the Saints do indeed detest the sinnes committed and hate them Who in these two Apostles cannot see what difference there is betweene the sinnes of the wicked and the godly between the willes of one and other in their sinnes And that which I speak of all the Saints that it may be more clearely apparant in the example of Peter I wil cite a place out of Bernard ●l●b de libero arbitrio Col. 1592 in which place with exceding elegancie and pietie he doth explaine this selfe-same Question which I doe entreat of concerning that will where with the Saints doe sinne by the very example of Peter produced Sed vid●aimus c. But let us see saith he touching such who in word compulsorily do deny the faith through feare of paine and death least happily according to this assertiō either it fall out to be no fault that they do deny in word onely or that the will could be coacted to offend as that a man should will that which it appeareth he nilled and so free-will should be extinct which because it was impossible for that he could not will and nill the same thing in one instant the Question ariseth How to them that in no case will no euil euil ought to be imputed For this is not of like quality with originall sinne wherein not onely hee who consenteth not but also euen he that is ignorant is another way hanckled not being as yet renewed by baptisine For example let Peter the Apostle come into the rank for he seemed to deny the truth against his wil for either he must haue dyed or denied fearing to dye he denyed he nilled to denye but more to dye therefore against his will but yet he denyed to auoid death but if with tongue and not with will the man was inforced to speak that he nilled yet not to will otherwise then hee willed the tongue was mooued against the will but was the will also altered for what willed he verily to bee as he was the disciple of Christ What spake he I know not the man Why so he was willing to scape death But what offence was that we doe vnderstand two willes in the Apostle one whereby hee would not dye altogether vnculpable another euen much commendable wherein hee tooke delight that hee was a Christian Where●● then shall hee be culpable in this respect for that he would rather lie then die This Will vtterly deserued reprehension that he willed rather to saue the life of the body then of Sap. 1. the soule The mout● verily that speaketh ● lye killeth the S●●●e therefore he both sinned nor without consent of his owne will both weake and wofull and yet most free But hee sinned not in contempt or hatred of Christ but in too much loue of himselfe neither did that sodaine feare enforce his

yet doe they not therefore presently hurt such as feele them But hereof we must thus iudge it is o●● thing to bee sollicited of the flesh and not willingly to endure the co●cupiscences thereof but to walke in the spirit and to resist them ● ●nd another thing to assent ●nto t●● flesh and i● security to fulfill the workes thereof and persist in them ●●d yet in the meane space to dis●●●ble piety and to brag of the spi●i● c. The former sort hee comfor●eth while hee saith that they are ●ed by the spirit and are vnder the l●w to the other sort hee threateneth aeternall destruction Nay somtime it falleth out That the Saints doe fall and fulfill the lusts of the flesh as Dauid fell with a greiuous ●nd terrible downefall besides hee was the cause of many mens murther when his will was that Vriah should perish in the battel and therby also he gaue occasion to the enemies of God to boast against the people of God to adore their owne Idolls and to blaspheme the God of Israel Peter like-wise did horribly fall when hee denied his Maister But yet although those sinnes were h●inous yet were they committed not of the contempt of God or malice fore-thought but of infirmity Besides being admonished they doe not perseuer obstinate in their sins but repented Therefore ● 〈…〉 Doctor did no● well 〈…〉 in the Schooles that 〈◊〉 〈◊〉 Christ with the whole 〈…〉 with his whole heart did 〈…〉 Christ. Luth●r he●● 〈…〉 Againe a little after th●● 〈…〉 he faith whereforeth● 〈…〉 sinne fall ●nd euen g●● 〈…〉 but it is by ignorance f●● 〈…〉 they would not denye C●●i●● 〈◊〉 loose the Gospell Th●se 〈…〉 Therfore neither did Peter 〈…〉 deny Christ for hee was 〈…〉 And if he would not willingly 〈…〉 him therefore did he no● 〈…〉 with a ful consent of wil. 〈…〉 Buc●r euery where doth 〈…〉 same doctrin scilicet that th● 〈…〉 do neuer ●in with a full will or 〈…〉 the heart of malice ●o●● 〈…〉 but alwayes of ignorance 〈…〉 of infirmity Take th●se 〈…〉 Vpon Rom. 7. he 〈…〉 d●eth this Question 〈◊〉 〈…〉 at c. How can this hee 〈…〉 That we will that which ●● 〈◊〉 and ye● doe it not that we doe ●●il ●●d ●●● will ●● not ●●● hate it ●ay ●●at we both doe ●nd not doe that which i●●uill Now intending to determi●e thi● Question first hee ●oth inquire out w●at manner man ●he Apostle speaketh o● in his owne ●●ample and summ●rily he conclu●eth That the Apostle speaketh of ●●●●n regenerate who by a true ●aith hath already receiued the ●aw of God and doth loue it ●nd delight in it but yet hath no● recei●ed such a plentifull portion of the spirit of Christ that hee can 〈◊〉 follow the same as that he doth not often transgresse against ●● not onely by concup●scence which euen faleth to men most per●●●t but likewise by sliding into 〈◊〉 and fi●thy offences as be fell ●● D●●●● and euen to Peter before ●●●●● 〈◊〉 ● more plentifull measure of the Spirit at the feast of ●●●●coast For there he maketh mention of the examples of these two men In the next place he learcheth out how it came to 〈…〉 the same man being 〈…〉 doth both will and 〈◊〉 〈…〉 which he doth The 〈…〉 That it so commeth to 〈…〉 that in some man there is a 〈…〉 will one whereby he doth 〈…〉 to the Law another whereby 〈…〉 doth that which he 〈…〉 which followeth the 〈…〉 the Law another which is 〈…〉 knowledge drawne from the 〈…〉 and which is of thinges 〈…〉 else that this so commeth to 〈…〉 for that in the regenerate there 〈…〉 double man inward and 〈…〉 mind and flesh whereof one 〈…〉 to the Law of God the 〈…〉 to the Law of sinne From 〈…〉 therefore it commeth to passe 〈…〉 the Saints doe both the euill 〈…〉 would not and the good 〈…〉 they doe not wherefore 〈…〉 not with full consent ●●● with 〈◊〉 whole will not totally that is 〈◊〉 to the double man Againe in Rom. 8. sect 2. 〈…〉 〈◊〉 not li●● after the l●sts of the flesh 〈◊〉 teacheth ou● of the Apostle That 〈◊〉 cannot be that they which are ●●uely Christs and haue the spirit of ●●rist should li●e according to the ●●esh And hee f●ameth his Argu●ent in this forme Those whom the ●●irit of Christ possesseth cannot 〈◊〉 after the flesh But they that are Christs the spirit of Christ poss●sseth Therefore they that are C●rists cannot liue after the flesh 〈◊〉 Now to walke according to the flesh 〈◊〉 vol●ntarily and with a willing and whole mind to follow the 〈◊〉 of the flesh and to obey the l●sts thereof with full will Therfore the Saintes do not sinne with the whole heart and ple●●ry c●●●ent of will Idem ●● Mat 8 ●●●t 2. pag. 〈…〉 saith Hearein the Saints in si●●i●g ●o differ from the R●proba●e for that they do hate that ●uill which they doe and ●resantly do dec●●ne from it being indeed righly perswaded of God ●●d his will whereof it is that in mind they 〈…〉 his law and do dete●t the ●●ill of 〈…〉 flesh but the wicked do loue 〈…〉 euil they commit and could 〈…〉 perpe●ually to adh●●● 〈…〉 but onely that they f●are 〈…〉 either from God 〈◊〉 And a 〈…〉 after he teacheth That the 〈…〉 of the ●●in●s do proceed from 〈…〉 〈◊〉 of faith saying 〈…〉 euer the Elect doe ●inne it 〈…〉 m●th from hence for that ●● 〈…〉 they 〈◊〉 d●fec●iue in that 〈…〉 swas●on Besides he faith 〈…〉 the Saints mind wanting 〈◊〉 ●●nneth into sinne the 〈…〉 concupisc●●ce therby turning 〈◊〉 the edge thereof Id●● in Mat. 12. sect 4. pag. 〈…〉 hath these wordes Whosoeuer 〈◊〉 the knowne truth by 〈…〉 vol●●●●rily f●ll into 〈◊〉 〈…〉 willingly ●o sin it is necessary 〈◊〉 they did formerly condemne 〈◊〉 truth and that is to 〈…〉 holy spirit These thing●● 〈◊〉 Wherevppon it is man●fest 〈◊〉 the Saints Eleect doe 〈◊〉 sinne against the ●oly Ghost as 〈◊〉 there teacheth therefore they ne●er 〈◊〉 mind to impiety after the knowne truth that i● willing scil●ce● 〈◊〉 full will they do neuer sinne as 〈◊〉 there doth 〈◊〉 what it is by relapse to fall from the heart into impiety Id●●●ect 4. pag. 308. The Elect saith he do neuer 〈◊〉 but of ignorance Againe thou s●●●● at all times percei●e in the Elect a c●●tain● feed of God and st●dy of the truth eue●● whe● they opp●g●e the ●ruth 〈◊〉 doe 〈◊〉 l●●e d●●agreeing with it Againe ●● many who liue lewdly being Elect thou maist perceiue a certaine 〈◊〉 loue of right and ●●st And the●e thinges he writeth of the Elect before they 〈…〉 tr●●h or are iustifyed how ●uch mor● a●e these thinges and of the Elect being now ins●●fied wherefore of th●●●●e ●dd●th ●●g 309 After they ha●e receiued the 〈◊〉 ●scilicet the Elect what they 〈◊〉 they sinne therefore for that they are tur●ed out of the way by 〈◊〉 lusts of the flesh so that they 〈◊〉 not attend vpon the knowne 〈◊〉 but they neuer

And of infirmitie for that by the violence and force of sinne either presently smitten and quelled they voluntarily yeeld themselues which after a short resistance to the contrarie at last euicted they giue place a time Wherefore these first sort obey sinne willingly but not with a full will and totall consent for they doe not loue sinne these may be said to sinne against their conscience but not properly for they obey sinne wittingly and willingly but yet neither vpon perfect knowledge nor intentiue cogitation of that which they doe nor with full will and full consent as a little before is declared Others obey with the whole will full consent whole heart and all their might and these are such as doe offend of purposed malice or with studie and from the heart They properly sinne against the conscience for they know that they doe contrarie to the Law of God and that with contempt and they obey sinne with such a willing minde as that they loue it and would if they might with impunitie be perpetually seruiceable thervnto Therefore this is called euen that reigning sinne for that while we doe loue the concupiscences of the sinne of Nature and doe from the heart fulfill them we doe bring to passe effectiuely that it r●igneth in our hearts Therefore there be two sorts of Actuall sinnes drawne from the two different manners of willing one which is so voluntarie as that it is also partly involuntarie of which kinde of Actions Aristotle treateth in his Ethicks which indeed is not committed with plenarie consent as is expounded before This likewise I grant befalleth the Saints for thus sometime they sinne as Dauid and Peter therefore of this as is said before there is no controuersie Neither is it controuerted Whether by this sinne the Saints are obliged with a new guilt by the committing thereof and so also haue need of new remission of this new sinne for none of vs doe deny it Another sort is so vn vluntarie as that in no respect it is involuntarie for which cause it is called the sinne properly against the conscience that is to say plenarie and vtterly wasting the conscience and therefore euen reigning Therefore the difference betweene vs is concerning that other kinde of actuall sinne For our Aduersaries doe vouch That the Saints as Peter do offend with the whole will and with all their heart and so properly against the conscience And for that such sinne cannot in any wise consist with faith therefore hence they conclude That the Saints may loose faith totally But contrariwise I doe deny that this kind of sinne can befall the Elect being sanctified an regenerate and so consequently I deny That the Elect sanctified can vtterly fall from faith and wholly loose the Holy Spirit And why I should deny that this kinde of sinne can befall the Saints I am induced by these reasons and testimonies For how can Sin reigne and by Sinne Satan where Iustice and Christ reigneth And how can Faith reigne there and by Faith Christ where Sinne and Satan reigneth The Parable of Christ is famous When the strong man keepeth his Tower it cannot bee inuaded of the enemie vnlesse hee bee stronger then the Owner of the Tower doe expell him from it Now Christ is stronger then Satan therefore Christ doth often banish Satan out of his Kingdome and there doth reigne himselfe And Satan though hee doe often besiege the Cities of Christ that is the Elect yet can he not surprise them and by e●ecting Christ the King there reigne himselfe for hee is not stronger then Christ Therefore is it vtterly impossible That Sinne should properly reigne and get dominion in the Elect. Sinne in his dominion or reigning Sinne is that to whose concupiscences ● as to the Kings mandates Men without any resistance with heart and with full and cheerefull will obey and are alwaies obsequious with readinesse according to that of the Apostle Rom. 6. Let not therefore Sinne reigne in your mortall body to obey the lusts thereof As touching the Saints first before Satan and Sinne doe make any assault against them in them there is no purpose to obey or serue Sin for they hate it with perpetuall hatred Againe in the assault and incursion of Sinne striuing to draw them to the obedience therof they so farre as strength will worke doe resist encounter against it though sometime they are wounded and fall downe buffeted but this commeth vpon them against their wils Finally after this by imbecillitie sometimes beeing surprized they doe obey sinne a fresh they doe by the force of the Spirit thereunto fortified redintigrate the battell against Sinne as against a Capitall and perpetuall enemie and doe continue this combate vnto the end of their daies Gal. 5. How therfore can it be said that Sinne reigneth in the Saints or that the Saints doe obey Sinne as their King to fulfill the lusts thereof Iohn in his Canonicall Epistle doth specially labour in this That it cannot be that such as are truely sanctified and borne of GOD should commit such sinnes which are called sometimes sinnes wasting the conscience sometimes sinnes vnto death sometimes reigning and therefore that they are lyers who boast themselues to be the sonnes of God to acknowledge God when yet in the meane while they sin in securitie hate their brethren and doe not endeuour to obserue Gods Law and therefore that they onely are Saints and borne of God who study to avoyd sinne and keepe the Law of God cap. 2. He that saith that he knoweth God and doth not keepe his commandements is a lier and the truth● is not in him And Gods precepts a●● specially obserued when they are laid vp firmely in the heart and beloued So saith Dauid In the volum● Psal 41. of thy booke is it wrttten of me that I should doe thy will O Lord I am c●●tent to doe it yea thy law is in the middest of my heart scilicet I haue it the●e written and ingrauen If the Saints haue the Law so fixed in their harts how then therfore should sin reigne in their hearts cap. 3. Euery one wh● abideth in him sinneth not and euery one that sinneth haeth not seene him not knowne him againe hee that doth sin is of the diuel because the diuel sinneth from the beginning Hereof it is apparant of what sort of sinnes the Apostle speaketh when he saith He that doth sinne is not borne of God but is of the diuell that is of such as are like to the sinne of Satan the Father of all the wicked And of what quality is the sinne of the diuell sinne committed of purposed malice sinne reigning and perpetuall For the Diuell sinned from the beginning that Aliud est proijcerese in lutum vt sues aliud labi in lutū vt solent munditiei studiosi Zanchius is to say from the beginning vnto this present houre he doth continually sinne and adhaere vnto sinne Wherefore it cannot be that