A14216:1493
The Sum of Christian Religion
The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.
Oxford: printed by Joseph Barnes, 1587Oxford: printed by Ioseph Barnes, 1587
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.
1 Objection. In whom are two things which in themselves make two whole persons, in him also are two persons. But in Christ are two things which make two whole persons; namely the Word, ⟨p. 526⟩which is by it self a person, subsisting from all eternity, and the body and soul, which being united make likewise a person. Therefore in Christ are two persons. Answer. We deny that part of the Major, to wit, That the body and humane soul do, as in other men, so also in Christ concur to make a created person of the humane nature, and divers from the person increate and eternal of the Woordc. For albeit the humane nature in Christ compounded of a body and a reasonable soul, is an individual and particular or singular substance, as being from other individuals of the same nature distinguished by certain properties and accidents: yet neither was it or is it a person or subsistence.
1 Obiection. Jn whom are two things which in themselues make two whole persons, in him also are two persons. But in Christ are two things which make two whole persons; namely the Word, ⟨p. 526⟩which is by it selfe a person, subsisting from all eternitie, and the bodie and soule, which beeing vnited make likewise a person. Therefore in Christ are two persons. Aunswere. We denie that part of the Maior, to wit, That the bodie and humane soule doe, as in other men, so also in Christ concurre to make a created person of the humane nature, and diuers from the person increate and eternall of the Woordc. For albeit the humane nature in Christ compounded of a bodie and a reasonable soule, is an indiuidual and particular or singular substance, as being from other indiuiduals of the same nature distinguished by certaine properties and accidents: yet neither was it or is it a person or subsistence.
For first, A person is that which is not only a particular or singular thing, but also it self consisteth and subsisteth in it self, and by it self, not sustained in or of any other. But CHRISTS humane nature, now from the very first beginning thereof dependeth and is sustained by the person of the Word. For it was at once both formed and assumed of the Word into unity of person, and made proper unto the Word: before and without which assumption or personal Union, it neither was, nor had been, nor should be, so that this Union being dissolved and loosed, it must needs follow that that this flesh and this soul should be brought to nothing. Therefore Christs humane nature hath not any subsistence or person proper unto it self. Secondly, It belongeth to the nature or definition of a person, that it be an individual incommunicable, and also no part of another. But the nature which the Word took and assumed belongeth to the substance of one Christ, a part also of whom it is after a sort. Therefore in it self and by it self it is no person. Reply. That which appertaineth to the substance of a person, and is a part thereof, cannot be a person. The word appertaineth and belongeth to the substance of Christ, and is after a sort a part of him, as well as the humanity. Therefore neither shall the word be by this reason a person.