A14216:1509
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.
Wherefore the Union of both natures in Christ is personal, or according to the subsistence proper unto the Word, both natures ⟨p. 533⟩keeping and retaining, in that union, their properties whole and unconfounded. For the Word did not, by uniting humane nature unto it, make the same the Godhead, or GOD, and omnipotent, immense, and infinite: but it took the manhood which retaineth still the properties belonging unto it, and so did join and knit it unto it self, as to be one person with it, and the substance of one Christ. Neither is it absurd, that a thing which neither is made or is one with another in kind, neither any Homogeneal part thereof, should yet exist in the same subsistence with it, or should subsist in it self, where-with it is united. For a graft hath his subsisting in a tree of another nature or kind. The same is the subsistence both of the sprig, engrafted, and of the tree sustaining the sprig: that is, they are one and the same individual tree, yet have they and so do retain natures in properties most divers. The like reason is there in the two natures of Christ both subsisting in or of the same person of the son.
Wherefore the Vnion of both natures in Christ is personall, or according to the subsistence proper vnto the Word, both natures ⟨p. 533⟩keeping and retaining, in that vnion, their properties whole and vnconfounded. For the Word did not, by vniting humane nature vnto it, make the same the Godhead, or GOD, and omnipotent, immense, and infinite: but it tooke the manhood which reteineth still the properties belonging vnto it, and so did ioine and knitte it vnto it selfe, as to bee one person with it, and the substaunce of one Christ. Neither is it absurd, that a thing which neither is made or is one with another in kinde, neither any Homogeneal part thereof, shoulde yet exist in the same subsistence with it, or shoulde subsist in it selfe, where-with it is vnited. For a graffe hath his subsisting in a tree of another nature or kinde. The same is the subsistence both of the sprig, engraffed, and of the tree susteining the sprig: that is, they are one and the same indiuiduall tree, yet haue they and so doe retaine natures in properties most diuers. The like reason is there in the two natures of Christ both subsisting in or of the same person of the sonne.