worshippers! We may understand from this, why it came so little in Zuingli's way to take his estimate of images, from the side of their artistic worth, their adaptation to produce feeling. If these pictures have any importance, it is only for the study of the history of art; and for this a library is altogether the most suitable place. I must ask the indulgence of my readers, who have been carried along with me in this digression. It is not, however, my fault. So long as Zuingli remains as good as unknown, so long as he is absolutely misknown, so long as a caricature, a fanatical enthusiast and a man of mere dry understanding withal, is made to pass for him in the brain of the German theological public, so long also must it be a pure impossibility to apprehend the sacramental controversy between Luther and Zuingli in its true meaning and significance. It would be hard, indeed, to find the apprehension of a doctrine more intimately blended with the entire man, and his whole sense of Christianity, than just here in the case of Zuingli. ART. XVII.-THE PERSON OF CHRIST. The "Person of Christ," according to the Older Theologians of the Evangelical Lutheran Church. By Heinrich Schmid. Translated from the German and Latin by Chas. P. Krauth, Pastor of the Evangelical Lutheran Church, Winchester, Va. [The title of the entire work from which this chapter is translated, is, "Die Dogmatik der Evangelisch-Lutherischen Kirche. Erlangen. 1843." It is designed to present the doctrines of the Lutheran Church as they were held when her faith was purest. Under each head, there is a summary statement of the doctrine of the church, by the author, and in the notes ample citations are made from the standards and standard authors of the church, to confirm and illustrate his general view. The arguments for the various doctrines can, therefore, only come in incidentally-the grand object being a display of the doctrines themselves. To those who have not access to the great sources from which these rich treasures are drawn, a work like this will be of very great value. To those familiar with the great teachers of the Lutheran Church, the work of Schmid would still form a valuable remembrancer and arranger, and to those who have a longing to drink at these wells of undefiled theology, this work, which is ably executed, would form the guide they need; for as old Quenstedt, to whom he would often find himself introduced, has well said, in the Preface to his great system of Didactic and Polemic Theology: Scire, ubi aliquid possis invenire, magna pars est eruditionis." TR.] CHAP. II.-Of the Fraterna! Redemption of Christ as another Element of Salvation. §. 31. THE redemption determined of God from eternity, was in time consummated(1) by his only begotten Son Jesus Christ, and of (1) Holl. "The Redeemer of the human race is Jesus Christ. The Redeemer is called Jesus, that is, Saviour, because he is to save his people from their sins. Matt. i. 21.-He is called Christ, that is, anointed, because he has been annointed by the holy Spirit as our king, priest, and prophet. John iii. 41.-The DD. declare farther that Jesus Christ is the 'true Messiah, in whom all the prophecies of the O. T. concerning the Messiah are fulfilled to the minutest particular.'" Holl. "Proof 1) whosoever is God, and man, is the true Messiah. But Jesus &c. The major is evident from 2 Sam. vii. 12, 13. Ps. cx. 1. Mich. v. 1. Jer. xxiii. 5, . . 2) Whosoever is born of the seed of Abraham, of the tribe of Judah, of the family of King David, and of a virgin undefiled, is the true Messiah. Major from Gen. xxii. 18. xlix. 10. 2 Sam. vii. 12. Is. vii. 14. Minor from Luke ii. 23. 3.) Whatsoever ruler of Israel, as God, begotten from Eternity, as man, in the fullness of time, has been born at Bethlehem, 'is the truc Messiah.' Major from Mich. v. 1. * NOTE BY TRANSLATOR.-The following abbreviations are used in citing authorities: Br.-J. G. Baier, Compendium Theologiæ Positive. Jena. 1686. DD.-Dogmatick Theologians. Form. Con.-Formula Concordiæ. (I. Epitomne. II. Solida Deebratio.) 1580. Grh.-Gerhard. Loci Theologici. Jena. 1610-1625. Hfff-Matt. Hafenrefferi Loci Theologici. Holiniæ 1612. Holl.-Hollazius. Examen, &c. Holmiæ. 1707. Quen.-J. A. Quenstedt. Theologia didactico-polemica, &c. 1685. this we here propose to treat. This doctrine involves a consideration I. of the person of the Redeemer; II. of the work, by which he has secured that redemption; III. of the different states involved in his incarnation. A. Of the Person of Christ. §. 32. Unition-personal union. In Christ we observe a duality of natures and a unity of persons, in accordance with the expression: "in Christ, born of the Virgin Mary, are two natures, the divine nature of the Logos, and the human nature, so united that Christ might become one person." (Chemn.) If we regard this point with reference to its distinct parts, we would speak I. Of the two natures in Christ; II. Of the Person of Christ. I. When we say of Christ, He is God and man, it is but another way of expressing the idea, that he exists in two natures, the divine and human. (1) Yet we must regard each of these na Minor from Matt. ii. 6. . . 4.) Whosoever at his coming hath his way prepared by a forerunner sent of God, he is the true Messiah. Major from Is. Ix. 3. Mal iii. 1. Minor from Mar. i 23. 5.) Whatsoever king of Zion enters Jerusalem poor and lowly, riding upon an ass, he is the true Messiah. Zach. ix. 9... 6.) Whosoever is Goel, or Redeemer, by right of consanguinity Job. xix. 25, a prophet like unto Moses Deut. xviii. 15, a king universal Zach. ix. 9. Ps. lxxii. 8, a priest according to the order of Melchizedek Ps. cx. 4, a pries interceding for sinners Is. liii. 12, to endure the last extremities Ps. xxii. Is. liii., to die Dan. ix. 26, to be buried Is. liii. 9, to be free from corruption, to descend into hell, and to rise again Ps. xvi. 10, to ascend to heaven Ps. lxviii. 18, to sit at the right hand of God the Father Ps. cx. 1, he is the promised Messiah. All which things the New Testament asserts of Jesus of Nazareth. (1) Hfeffr. "By the natures two principles, or parts (so to speak), are to be understood, of which the person of Christ is constituted, to wit: 'the divine and human nature.' Of person the remark is made-The person of our Redeemer is here considered not as doapxoj or such as it was before the incarnation from eternity; but as roupxos or such as it began to be in the fullness of time by the assumption of our human nature into its own divine hypostasis." (Holl.) General Definition of "nature" and "person": Chemn. "Essence, or substance, or nature, is that, which of itself is common to many. tures in its complete verity and full integrity,(2) for Christ is true individuals of the same species, and which embraces the whole essential perfection of each of them." "Person, or Individual, is something singular, which has indeed an entire and perfect substance of the same species: but determined or limited by some characteristic and personal property, and thus being distinguished and separated, not in essence, but in number, from the remaining individuals of the same species, subsists by itself. For a person is an individual intelligent substance, incommunicable, which is neither part of another, nor is sustained by another, nor has dependence on another. Thus, therefore, órno, avSpównτno, deity, humanity, divine nature, human nature, divine essence, human substance, are names of essence or of natures. God, man, are appellations of person. On the distinction of meaning, when the word nature, or essence, is applied to God, and men. Comp. on the Trinity. Not. 11. Quen. "(Of the divine nature of Christ): The divine nature otherwise, signifies the divine essence one in number, common to all the three persons and entire in each, but in the article of the person of Christ it is not absolutely considered, in as far as it is common to the three persons of deity, but relatively, in as far as it subsists in the person of the Son of God, and is limited pózo inapewçá in the second person of the Trinity. Whence the whole divine essence is united to human nature, but in one of its hypostasis to wit the second." (2) Holl. "Counc. of Chalcedon: We confess (him to be) true God, and true man, the latter consisting of a rational soul and a body, co-essential with the Father according to his divinity and coessential with us according to his humanity, in all things like to us, sin excepted." Quen. "With reference to his human nature is to be considered 1.) its verity; 2.) entireness; 3.) Suoovoia. The first denies it to be a phantasm, the second that it is partial, the third Tepovolav." Gerh. "In Christ is a true and perfect divine nature, and thence also Christ is true, natural and eternal God. We say not only that divine gifts, but that also a true and perfect divine nature, is in Christ, nor do we simply say, that he is, and is called God, but that he is true, natural and eternal God, that, in this way, we may more clearly separate our confession from the blasphemies of the Pholinians, and of all ɛoμázwv." Gerh. "In Christ is a true, entire and perfect human nature, and thence, also, is true, perfect and natural man-By the verity of his human nature is understood, that the Logos did not assume a phantasm, or mere external appearance of human nature, but in very deed has become man. By entireness of human nature is understood, that he assumed all essential parts of human nature into unity of his person, not only a body, but also a rational soul, so that God and true man. (3) As true man he partakes in all the natural infirmities to which human nature is subject, not, however, in consequence of a natural necessity, but in consequence of his free will, in order to the promotion of his mediatorial commission; for, inasmuch as he truly was born of man, of the Virgin Mary, but was not begotten of a human father, his human nature has also received nothing of all that which was the first consequence of Adam's sin. (4) This does not prevent us from predi his flesh became animated flesh. Nor do we say alone, that he was man, but that he still is, for what he has once assumed he never has nor ever will lay down." (3) Holl. I. "His true and eternal divinity is proved by the most solid arguments, taken a) from the divine names (arg ovoμasTixois); b) from attributes proper to the true God alone (arg. isiwuurixois); c) from the personal and essential acts of God (arg. Evepyytizois); d) from religious worship due to God alone (arg. AUTPEUTIZOS); compare on the Trinit. n. 34." II. "That Christ was true man is demonstrated a) from human names, John viii. 40 1 Tim ii 5; b) from the essential portions of man, John ii 21. Hcbr i 14. Luke xxiv. 39. John x. 15. Math. xxvi. 38. Luke ii. 52 John v. 21. Math. xxvi. 39; c) from attributes proper to true man, Math. iv. 2 John xix 28. Math xxv. 37 Luke xix. 41. Joh. xi. 33; d) from human operations, Luke ii. 46. 48 Math. iv 1. xxvi 55.; e) from the genealogy of Christ as man (as to the ascending line Luke iii. 23, as to the descending line Math. i. 1.) " We must then distinguish a "double generation," an "eternal generation, through which he is Son of God", and a "temporal generation, through which he is man, or son of man, Gal. iv. 4." (Br.) (4) Chemn. "Christ being conceived of the H. Spirit, assumed human nature without sin, incorrupt. Those infirmities therefore, which, as penalties, attend sin, would not have been a necessary condition in the flesh of Christ, but he could have kept his body free from, and unexposed to, those infirmities. For a flesh of sin was not necessary to his being true man, as Adam, before his fall without those penal infirmities, was true man. But, on account of us and for our salvation, Christ incarnate, that he might commend his love unto us, voluntarily assumed those infirmities, . . . that so he might bear the penalty transferred from us to himself and might free us from it" Hence Holl.: "Christ assumed natural infirmities common to all men placed in the natural state; but he did not take on him personal infirmities, arising from particular causes, far less those implying moral evil."-"Natural common infirmities of men are, those found in all men after the fall, as to hunger, thirst, suffer |