A64611:1255
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
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 in such like phrases of speech concerning Christs office, which are called of the ancient [Greek or Hebrew], (that is, communicatings, or such as make things common) the properties and operations of natures are to be distinguished from the office of the person, and from the honour which, in respect of the office, is due unto the person: likewise, one effect, or act The antropall, (that is, both of God and man) or work, or benefit, from one operation or action as the whole from a part. The office is common to both natures: but the natures proper faculties of working, and actions in executing that office, are not common to both natures. For that the same should be both proper and common, doth imply a manifest contradiction. So the work and benefit of whole Christ, is a certain whole thing, and is as it were compound, and common to both natures: but there are two parts hereof, and diverse operations, proper to each nature, which are wrought jointly, and belong to the same person, which is Christ, God and man, that is, both are wrought of one person according to diverse causes and originals of working, or according to diverse natures, but not by one and the same nature.
Wherefore in such like phrases of speech concerning Christs office, which are called of the ancient 〈non-Latin alphabet〉, (that is, communicatings, or such as make things common) the properties and operations of natures are to be distinguisht from the office of the person, and from the honour which, in respect of the office, is due unto the person: likewise, one effect, or act The antropall, (that is, both of God and man) or worke, or benefit, from one operation or action as the whole from a part. The office is common to both natures: but the natures proper faculties of working, and actions in executing that office, are not common to both natures. For that the same should be both proper and common, doth imply a manifest contradiction. So the work and benefit of whole Christ, is a certaine whole thing, and is as it were compound, and common to both natures: but there are two parts hereof, and diverse operations, proper to each nature, which are wrought joyntly, and belong to the same person, which is Christ, God and man, that is, both are wrought of one person according to diverse causes and originals of working, or according to diverse natures, but not by one and the same nature.
By these grounds it is easy to dissolve and assoil most of the sophisms and cavils, with which at this time both the Schwenkfeldians, hard Ubiquitaries are wont to gloss and blanch that their real communicating of essential properties in natures, and their Eutychian deifying of Christs flesh, and to thrust the same upon the simple for the true majesty of Christ himself. For thus they reason: The office and benefits of the Mediator, his Redemption, intercession, purging from sins, quickening, sitting at the right hand of the Father, his dominion and Lordly power over all creatures, his presence with the Church, beholding, ruling all things, raising the dead, judging both quick and dead, all these agree to Christ according to both natures: Therefore the hum• ••y, as well as the divinity, is also it self really omniscient, searcher of hearts, omnipotent, present in the substance of his body, at the same moment, in all places, doth of it self know all things, hear our complaints and prayers, give the holy Ghost, and work ⟨p. 287⟩by him in the hearts of the chosen, faith and conversion: and to conclude, in respect of these things, the humanity it self also is for it self adorable, and to be adored, as well as the God-head. To these, and the like, there is one, and a ready answer, namely: That it is ill going from the person, and from the office and honour of the person, to the properties and operations of the natures: Or, The society and conjunction of the office and honour, doth not cause or infer the same properties or operations of both natures: Or, In the affirmation of the office and honour are not signified the same properties of both natures, nor the working of the same operations; but the conjunction or concurrence of distinct operations, proceeding from distinct properties, to the same effect or action Theantropall, that is, of God and man. The reason is, Because of redemption, quickening, adoration, and the like, which are the functions, benefits, and worship of the whole person, there are moe and diverse manners and parts, which will agree really to one and the same person, but not to one and the same nature, but some to the God-head only, some only to the manhood. Wherefore this Major of the reason is false:
By these grounds it is easie to dissolve and assoile most of the sophismes and cavils, with which at this time both the Swenckfieldians, ard Ubiquitaries are wont to glose and blanch that their reall communicating of essentiall properties in natures, and their Eutychian deifying of Christs flesh, and to thrust the same upon the simp•e for the true majesty of Christ himselfe. For thus they reason: The office and benefits of the Mediatour, his Redemption, intercession, purging from sins, quickning, sitting at the right hand of the Father, his dominion and Lordly power over all creatures, his presence with the Church, beholding, ruling all things, raising the dead, judging both quick and dead, all these agree to Christ according to both natures: Therefore the hum y, as well as the divinity, is also it selfe really omniscient, searcher of hearts, omnipotent, present in the substance of his body, at the same moment, in all places, doth of it selfe know all things, heare our complaints and prayers, give the holy Ghost, and work
Whatsoever things agree unto Christ, God and man, according to both natures, the same also do agree after the same manner, and as touching all parts to both natures. For, it doth not follow, Because the God-head is Redemptresse, therefore also it suffered, and was dead.
Whatsoever things agree unto Christ, God and man, according to both natures, the same also doe agree after the same manner, and as touching all parts to both natures. For, it doth not follow, Because the God-head is Redemptresse, therefore also it suffered, and was dead.
Now, That those things which in the person and office of the Mediator are, and abide proper unto one nature, neither are made, nor are by reason of the union, common to both natures, may be showed at large: but now let these few suffice: §11. Such as is the union of the natures, such is the communicating of the properties. But the union of the natures was not made in the natures, or into one nature, but in the person, or in one person: Therefore the communicating of the properties was made in the person, not in the nature; that is, the union maketh the properties of both natures common, not to one nature, but to one person. For not one nature, but one person, hath truly, as two natures, so also double properties and operations, and those infinitely differing; created, and increate, finite, and infinite. Wherefore, as by union the manhood was not made the God-head or God; so neither is it immense, infinite, and omnipotent. But contrariwise, man is truly and really as God eternal, so omnipotent also, and every-where, and giver of the holy Ghost. The reason is, because not the manhood, but the man-Christ hath indeed in his substance the eternal and immense God-head. §22. That which is proper to one, cannot be common to moe; that is, cannot exist or be found together in other subjects also of divers natures. For, To be proper, and, To be common, are contradictory, and therefore in farthest repugnancy. §33. There cannot be made one omnipotency, and one omnipotent operation to be both natures, whereby as well the manhood, as the God-head, should be really omnipotent, and work divine things, but there must needs be also one essence of both, whereby the manhood also must be really God. For the omnipotency, which they will have one and the same to be communicated to the flesh, is the God-head it self. §44. If Christs humanity, in the office of the Mediator, doth it self really and effectually perform not only that which belongeth unto the flesh, but also those things which are proper unto the God-head, then either his God-head shall be idle, and do nothing in the work of our Redemption, or surely the flesh assumed shall do more, and more shall be due and yielded unto it, than unto the Word, which assumed and took it.
If the flesh, because it is said to be quickening, is sort also may it be said, that the God-head also, because it is Redemptresse, is subject to suffering, and did suffer. For, both quickening and redeeming are properties of the office, common to both natures; but not after one and the same manner. §66. The whole Majesty of the God-head is, that it is an essence existing, not of another, but of it self, and subsisting by it self, spiritual, or incorporeal, eternal, immense, unchangeable, of infinite power, wisdom, goodness, &c. That is, the whole Majesty compriseth all the perfections and operations proper unto the God-head. But omnipotency is the whole Majesty of the God-head, according to the supposition of the Ubiquitaries: For so Schmideline writeth in the 142. conclusion of his disputation of the Lords Supper, and of the communicating of the properties, had at ⟨p. 288⟩Tubing, in the year 1582. In the word omnipotency I comprise the whole Majesty of the God-head. And in his 143. conclusion, Omnipotency is the very essence it self of the God-head, &c. Therefore, If Gods omnipotency be really communicated to Christs humanity, so that this also is, by reason of the omnipotency communicated unto it, really omnipotent; of necessity then, by reason of the same omnipotency really communicated, Christs humanity shall be indeed an essence subsisting of it self, and by it self, incorporeal, eternal immense, Creatress of all things: that is, God himself, blessed for ever, and so by consequent, the divine person. For an essence intelligent, subsisting by it self, and which also is God, must needs be the person. And these are the fruits of real communicating of properties in natures.
If the flesh, because it is said to be quickning, is sort also may it be said, that the God-head also, because it is Redemptresse, is subject to suffering, and did suffer. For, both quickning and redeeming are properties of the office, common to both natures; but not after one and the same manner. §66. The whole Majesty of the God-head is, that it is an essence existing, not of another, but of it selfe, and subsisting by it selfe, spirituall, or incorporeall, eternall, immense, unchangeable, of infinite power, wisdome, goodnesse, &c. That is, the whole Majesty compriseth all the perfections and operations proper unto the God-head. But omnipotency is the whole Majesty of the God-head, according to the supposition of the Ubiquitaries: For so Schmideline writeth in the 142. conclusion of his disputation of the Lords Supper, and of the communicating of the properties, had at
The participation of the God-head, exaltation and majesty of the flesh, and such like, is not a real communicating of the essential properties of the God head made into the humane nature, or an omnipresence, omniscience, omnipotency; that is, a God-head of the manhood. (For such a communicating should not perfect, but destroy the manhood. and convert it into the God-head, and dissolve the personal union of distinct natures) but it is, 1. The very union of the humanity with the Word, in such sort, as it, being created and finite, doth, together with all the essential properties thereof, subsist, not in a created person of the same humane nature, but in the increate, and eternal person of God the Word: by reason of which union, God the Word (but not the God-head) is, and is called truly man: and contrary, man (but not the manhood) is, and is called truly eternal God. No dignity and eminency can be imagined greater than this, neither doth it agree to any, but to the flesh of Christ only. 2. It is the excellency of gifts. For, these Christs humanity received without measure; that is, all whatsoever, and most great, and most perfect, that may fall into a created and finite nature. 3. The office of the Mediator: to the performing whereof, the united, but yet distinct, properties and operations of both natures do necessarily concur. 4. The honour and worship, which, by reason of the Mediatorship, agreeth, and is given to whole Christ according to both natures, keeping still, as was before said, the difference of properties and operations in natures.
The participation of the God-head, exaltation and majesty of the flesh, and such like, is not a reall communicating of the essentiall properties of the God head made into the humane nature, or an omnipresence, omniscience, omnipotency; that is, a God-head of the manhood. (For such a communicating should not perfect, but destroy the manhood. and convert it into the God-head, and dissolve the personall union of distinct natures) but it is, 1. The very union of the humanity with the Word, in such sort, as it, being created and finite, doth, together with all the essentiall properties thereof, subsist, not in a created person of the same humane nature, but in the increate, and eternall person of God the Word: by reason of which union, God the Word (but not the God-head) is, and is called truly man: and contrary, man (but not the manhood) is, and is called truly eternall God. No dignity and eminency can be imagined greater than this, neither doth it agree to any, but to the flesh of Christ only. 2. It is the excellency of gifts. For, these Christs humanity received without measure; that is, all whatsoever, and most great, and most perfect, that may fall into a created and finite nature. 3. The office of the Mediatour: to the performing whereof, the united, but yet distinct, properties and operations of both natures doe necessarily concur. 4. The honour and worship, which, by reason of the Mediatourship, agreeth, and is given to whole Christ according to both natures, keeping still, as was before said, the difference of properties and operations in natures.
Now, whatsoever testimonies some bring either out of the Scriptures, or out of the Fathers which were sound in faith, thereby to prove that their Eutychian transmutation, and a third kind of communicating forged by themselves; that is, exequation or equalling of natures; all those testimonies indeed belong either to the grace of union of the natures, which is signified by the communicating of properties; or, to the grace of Christs headship, which compriseth the office and honour of the Mediator, which are affirmed of whole Christ by way of communicating: or to the habitual grace; that is, the created gifts, which Christ received without measure, which are properly affirmed of the flesh or humanity. These gifts, which are also called graces, are not properly effects of the personal union, as are the attributes or properties of the natures and office: 1. Because they are communicated to the manhood, as well of the Father and the holy Ghost, as of the Word or Son. For he is said to have received of the Father, the spirit without measure; that is, abundantly: likewise, to be anointed with the holy Ghost. And, if the gifts were effects of the union, it would follow of necessity, that the flesh was united, not to the Son only, but to the Father also, and the holy Ghost. 2. The union of the flesh with the Word was from the very moment of the conception always most perfect. But the consummation and perfection of gifts was not until the accomplished time of his resurrection and ascension. For he was indeed humble, weak, and contemned: he was indeed ignorant of some things: he did indeed increase in wisdom, stature, and in favour, not with men only, but also with God himself. 3. The flesh, when it was in the state of humility, had not immortality, or a nature not subject to sufferings, or the like; and yet remained it always united with the Word. Wherefore the habitual gifts or graces of the humanity, for which it is also in it self really wise, mighty, just, holy, follow not the personal union in respect of dependency, as the effect followeth, and dependeth of his cause: but only in respect of order: Because, indeed, the humane nature was first to subsist and be, before it were enriched with gifts: and it subsisted united to the Word in the ⟨p. 289⟩very first moment of the conception.
Now, whatsoever testimonies some bring either out of the Scriptures, or out of the Fathers which were sound in faith, thereby to prove that their Eutychian transmutation, and a third kind of communicating forged by themselves; that is, exequation or equalling of natures; all those testimonies indeed belong either to the grace of union of the natures, which is signified by the communicating of properties; or, to the grace of Christs headship, which compriseth the office and honour of the Mediatour, which are affirmed of whole Christ by way of communicating: or to the habituall grace; that is, the created gifts, which Christ received without measure, which are properly affirmed of the flesh or humanity. These gifts, which are also called graces, are not properly effects of the personall union, as are the attributes or properties of the natures and office: 1. Because they are communicated to the manhood, as well of the Father and the holy Ghost, as of the Word or Son. For he is said to have received of the Father, the spirit without measure; that is, abundantly: likewise, to be annointed with the holy Ghost. And, if the gifts were effects of the union, it would follow of necessity, that the flesh was united, not to the Son onely, but to the Father also, and the holy Ghost. 2. The union of the flesh with the Word was from the very moment of the conception alwayes most perfect. But the consummation and perfection of gifts was not untill the accomplished time of his resurrection and ascension. For he was indeed humble, weake, and contemned: he was indeed ignorant of some things: he did indeed increase in wisdome, stature, and in favour, not with men onely, but also with God himselfe. 3. The flesh, when it was in the state of humility, had not immortality, or a nature not subject to sufferings, or the like; and yet remained it alwayes united with the Word. Wherefore the habituall gifts or graces of the humanity, for which it is also in it selfe really wise, mighty, just, holy, follow not the personall union in respect of dependency, as the effect followeth, and dependeth of his cause: but only in respect of order: Because, indeed, the humane nature was first to subsist and be, before it were inriched with gifts: and it subsisted united to the Word in the
But after what manner the humanity is united unto the Son of God, hath been said before. For by the special and miraculous working of the holy Ghost, in the womb of the Virgin, of her blood was the flesh of Christ formed, sanctified, and united according to subsistence, or personally unto the Word.
But after what manner the humanity is united unto the Sonne of God, hath been said before. For by the speciall and miraculous working of the holy Ghost, in the womb of the Virgin, of her bloud was the flesh of Christ formed, sanctified, and united according to subsistence, or personally unto the Word.
For what cause Christ our Mediator was to be together both a true and perfect just man, and true (that is, by nature) man, and withal true God, hath been declared of us before in the Common-place of the Mediator. For the work of our Redemption could not have been compassed and finished by the Mediator, without the concurrence of divers natures and operations in the same person. For albeit he suffered, and died in the flesh; yet his passion and suffering could not have that force and efficacy to redeem, justify, and sanctify us; neither could Christ have applied those benefits unto us, except he had been withal true and natural God.
FOr what cause Christ our Mediatour was to be together both a true and perfect just man, and true (that is, by nature) man, and withall true God, hath been declared of us before in the Common-place of the Mediatour. For the work of our Redemption could not have been compassed and finished by the Mediatour, without the concurrence of divers natures and operations in the same person. For albeit he suffered, and died in the flesh; yet his passion and suffering could not have that force and efficacy to redeem, justifie, and sanctifie us; neither could Christ have applyed those benefits unto us, except he had been withall true and naturall God.
1WE confess our Lord Jesus Christ, begotten before all worlds of his Father, but in the last times borne according to the flesh of the Virgin by the holy Ghost, subsisting in one person only, made of the celestial God-head and humane flesh. Whole God and whole man. Whole God also with his body, but not according to his body God; whole man also with his God-head, but not according to his Godhead man. Again, whole adorable also with his body, but not according to his body adorable. Whole adoring also with his God-head, but not according to his God-head adoring. Whole increate also with his body, but not according to his body increated. Whole formed also with his God-head, but not according to his God-head formed. Whole consubstantial with God also with his body, but not according to his body consubstantial: as neither also, according to his God-head he is co-essential with men: but he is according to the flesh consubstantial unto us, existing also in his God-head. For when we say he is according to the spirit consubstantial with God, we do not say he is according to the spirit co-essential with men. And contrarily, when we affirm him to be according to the flesh consubstantial with men, we do not affirm him to be according to the flesh consubstantial with God. For as according to the spirit he is not consubstantial with us (for according to this he is consubstantial with God): So, on the other side, he is not according to the flesh co-essential with God: but according to this he is consubstantial with us. And as we pronounce these to be distinct: and divers one from the other, not to bring in a division of one undivided person, but to note the distinction and unconfoundablenes of the natures and properties of the Word and the flesh: so we affirm and worship those as united, which make to the manner of the undivided union or composition.
1WE confesse our Lord Jesus Christ, begotten before all worlds of his Father, but in the last times borne according to the flesh of the Virgin by the holy Ghost, subsisting in one person only, made of the celestiall God-head and humane flesh. Whole God and whole man. Whole God also with his body, but not according to his body God; whole man also with his God-head, but not according to his Godhead man. Againe, whole adorable also with his body, but not according to his body adorable. Whole adoring also with his God-head, but not according to his God-head adoring. Whole increate also with his body, but not according to his body increated. Whole formed also with his God-head, but not according to his God-head formed. Whole consubstantiall with God also with his body, but not according to his body consubstantiall: as neither also, according to his God-head he is co-essentiall with men: but he is according to the flesh consubstantiall unto us, existing also in his God-head. For when we say he is according to the spirit consubstantiall with God, we doe not say he is according to the spirit co-essentiall with men. And contrarily, when we affirme him to be according to the flesh consubstantiall with men, we doe not affirme him to be according to the flesh consubstantiall with God. For as according to the spirit he is not consubstantiall with us (for according to this he is consubstantiall with God): So, on the other side, he is not according to the flesh co-essentiall with God: but according to this he is consubstantiall with us. And as we pronounce these to be distinct: and divers one from the other, not to bring in a division of one undivided person, but to note the distinction and unconfoundablenes of the natures and properties of the Word and the flesh: so we affirme and worship those as united, which make to the manner of the undivided union or composition.
IF there be one nature of the Word and flesh, how then, seeing the Word is every-where, is not the flesh also found every-where? For when it was in the earth, it was not verily in heaven: and now because it is in heaven, it is not verily in the earth: and insomuch it is not, as that, as touching it, we look for Christ to come from heaven, whom, as touching the Word, we believe to be in the earth with us. Wherefore, according to your opinion, either the Word is contained in place with the flesh, or the flesh is every-where with the Word; whereas one nature receiveth not any contrary or divers thing in it self: and it is a thing diverse and far unlike ⟨p. 290⟩to be circumscribed in place, and to be every-where: and seeing the Word is every-where, and the flesh is not every-where; it is apparent, that one and the same Christ is of both natures, and is every-where as touching the nature of his God-head, but is not every-where as touching the nature of his man-hood: is created, and hath no beginning: is subject to death, and cannot die: the one he hath by the nature of the Word, whereby he is God: the other by the nature of his flesh, whereby the same God is man. Wherefore that one Son of God, and the same made the Son of man, hath a beginning by the nature of flesh, and hath no beginning by the nature of his God-head: was created by the nature of his flesh, and was not created by the nature of his God-head: circumscribed in place by the nature of his flesh, and not contained in any place by the nature of his God-head; is lower also then the Angels by the nature of his flesh, and is equal with the Father according to the nature of his God-head: died by the nature of his flesh, and never died by the nature of his God-head. This is the Catholic faith and confession, which the Apostles delivered, the Martyrs established, and the faithful hitherto hold and maintain.
IF there be one nature of the Word and flesh, how then, seeing the Word is every-where, is not the flesh also found every-where? For when it was in the earth, it was not verily in heaven: and now because it is in heaven, it is not verily in the earth: and insomuch it is not, as that, as touching it, we look for Christ to come from heaven, whom, as touching the Word, we beleeve to be in the earth with us. Wherefore, according to your opinion, either the Word is contained in place with the flesh, or the flesh is every-where with the Word; whereas one nature receiveth not any contrary or divers thing in it selfe: and it is a thing diverse and far unlike ⟨p. 290⟩
Answ. That he, all the time of his life which he led in the earth, but especially at the end thereof, sustained the wrath of God both in body and soul, against the sin of all mankind,a that he might by his passion, as the only propitiatory sacrifice,b deliver our body and soul from everlasting damnation,c and purchase unto us the favour of God, righteousness, and everlasting life.d
Answ. That he, all the time of his life which he led in the earth, but especially at the end thereof, sustained the wrath of God both in body and soule, against the sin of all mankind,a that he might by his passion, as the only propitiatory sacrifice,b deliver our body and soule from everlasting damnation,c and purchase unto us the favour of God, righteousnesse, and everlasting life.d
Now, That those things which in the person and office of the Mediatour are, and abide proper unto one nature, neither are made, nor are by reason of the union, common to both natures, may be shewed at large: but now let these few suffice: §11. Such as is the union of the natures, such is the communicating of the properties. But the union of the natures was not made in the natures, or into one nature, but in the person, or in one person: Therefore the communicating of the properties was made in the person, not in the nature; that is, the union maketh the properties of both natures common, not to one nature, but to one person. For not one nature, but one person, hath truly, as two natures, so also double properties and operations, and those infinitely differing; created, and increate, finite, and infinite. Wherefore, as by union the manhood was not made the God-head or God; so neither is it immense, infinite, and omnipotent. But contrariwise, man is truly and really as God eternall, so omnipotent also, and every-where, and giver of the holy Ghost. The reason is, because not the manhood, but the man-Christ hath indeed in his substance the eternal and immense God-head. §22. That which is proper to one, cannot be common to moe; that is, cannot exist or be found together in other subjects also of divers natures. For, To be proper, and, To be common, are contradictory, and therefore in farthest repugnancy. §33. There cannot be made one omnipotency, and one omnipotent operation to be both natures, whereby as well the manhood, as the God-head, should be really omnipotent, and work divine things, but there must needs be also one essence of both, whereby the manhood also must be really God. For the omnipotency, which they will have one and the same to be communicated to the flesh, is the God-head it selfe. §44. If Christs humanity, in the office of the Mediatour, doth it self really and effectually performe not onely that which belongeth unto the flesh, but also those things which are proper unto the God-head, then either his God-head shall be idle, and doe nothing in the work of our Redemption, or surely the flesh assumed shall doe more, and more shall be due and yeelded unto it, than unto the Word, which assumed and took it. §55.
