A15857:1395
H. Zanchius his confession of Christian religion Which now at length being 70. years…H. Zanchius his confession of Christian religion Which novve at length being 70. yeares…
H. Zanchius his confession of Christian religion Which now at length being 70. years of age, he caused to be published in the name of himself & his family. Englished in sense agreeable, and in words as answerable to his own latin copy, as in so grave a mans work is requisite: for the profit of all the unlearneder sort, of English christians, that desire to know his judgement in matters of faith.H. Zanchius his confession of Christian religion Which novve at length being 70. yeares of age, he caused to bee published in the name of himselfe & his family. Englished in sense agreeable, and in words as answerable to his ovvne latine copie, as in so graue a mans worke is requisite: for the profite of all the vnlearneder sort, of English christians, that desire to know his iudgement in matters of faith.
Cambridge: printed by John Legat, 1599Cambridge: printed by Iohn Legat, 1599
Title page typeset from the transcription.
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.
8
Furthermore there are three kinds of attributes which use to be spoken of the same person of Christ God and man, by what name soever it be signified. For some are proper to the divine nature, and therefore cannot really be communicated to the other nature: as, to be impassible, eternal, immeasurable. Some are proper to the human nature, and therefore cannot altogether indeed be communicated to the other nature, as, to be made, to be finite, and passible. And other some proper to the whole person consisting of both natures, and therefore common to both natures together, as, to be a mediator, a redeemer, a Saviour.
Furthermore there are three kindes of attributes which vse to be spoken of the same person of Christ God and man, by what name soeuer it be signified. For some are propper to the divine nature, and therefore cannot really be communicated to the other nature: as, to be impassible, eternall, immeasurable. Some are proper to the humaine nature, and therefore cannot altogether indeede be communicated to the other nature, as, to be made, to be finite, and passible. And other some propper to the wholle person consisting of both natures, and therefore common to both natures together, as, to be a mediatour, a redeemer, a Sauiour.