A64611:1527
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Title page: Internet Archive scan of the Early English Books microfilm
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.
9. Whether, and how the holy Ghost may be lost.
1HE may be lost of Hypocrites and Reprobates finally: that is, so as they shall never recover him: and totally; that is, so that they shall retain none of his graces. Of the Elect, he is never wholly lost, but only as touching many gifts: because they always retain some gifts, as Davids example testifieth unto us, who said; Restore to me the joy of thy salvation. Take not thine holy spirit from me. 2Neither is he finally lost of the Elect, because at length they return to repentance. But of the Reprobate he is altogether or wholly lost, and finally; so that they never receive him. Object. But the holy Ghost departed from Saul: Therefore he may also depart from the Elect. Ans. He departed from Saul; but not the spirit of regeneration; for he never had him: only the spirit of prophecy, prudence, courage, and other gifts, wherewith he was richly endowed, left and forsook him. For he was elect and chosen, not unto life, but unto the Kingdom, as Judas was unto an Apostleship. Repl. Yea, but the regenerating spirit also departeth; because David prayeth, 3Restore to me the joy of thy salvation. Ans. He is lost oftentimes, as concerning some gifts of regeneration, but not wholly. For it cannot possibly be, that the godly should retain no remnants; ⟨p. 346⟩seeing they do not sin to death, but only of the infirmity of their flesh, inasmuch as they are not yet borne again. This Saint John teacheth expressly, saying; Whosoever is borne of God, sinneth not: for his seed remaineth in him, neither can be sin, because he is borne of God. David in his fall lost the joy of his heart, the purity of conscience, and many other gifts, which he coveteth to have restored unto him. But the holy Ghost he had not utterly lost: for if so, how then could he have said, Take not thine holy spirit from me? wherefore he had not utterly lost him. A man (saith Bernard) never abideth in the same state: either he goeth backward or forward. For this difference is to be observed and held for the assoiling of that question; How namely the perseverance of the Elect may be notwithstanding certain, albeit they lose the holy Ghost: which is, because they are never wholly and finally destitute of the holy Ghost.