H. ZANCHIVS HIS CONFESSION OF CHRISTIAN RELIGION.Which now at length being 70. years of age, he causea 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.ROM. 10.With the heart man believeth unto righteousness: but with the mouth man confesseth to salvation.Let all things be subject to the judgement of the true Catholic church.PRINTED BY JOHN LEGATE, printer to the University of Cambridge. 1599.H. ZANCHIVS HIS CONFESSION OF CHRISTIAN RELIGION.Which novve at length being 70. yeares of age, he causea 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.ROM. 10.With the heart man beleeueth vnto righteousnes: but with the mouth man confesseth to saluation.Let all things bee subiect to the iudgement of the true Catholike church.PRINTED BY IOHN LEGAT, printer to the Vniuersitie of Cambridge. 1599.Title page of H. Zanchius his confession of Christian religion Which now at length being 70. years…, Cambridge, 1599

A15857:248

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…

Name: H. Zanchius his confession of Christian religion Which now at length being 70. years…
Author: Girolamo Zanchi

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.

Girolamo Zanchi 1516–1590Cambridge: printed by John Legat, 1599Cambridge: printed by Iohn Legat, 1599

43, [1], 153, 153-297, 297-442 p. · 109k words · STC 26120 · ESTC S120607

Title page typeset from the transcription.

Confession › Chapter 11 › Aphorism 5: V. Nether one nature took on it another nature, nor one person another person, but the…Confession › Chapter 11 › Aphorism 5: V. Nether one nature tooke on it another nature, nor one person another person, but the…

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.

[ Earlier:247–260 of 1,486

:247p. 57

V. Nether one nature took on it another nature, nor one person another person, but the person of the son of God took on him mans nature.

V. Nether one nature tooke on it another nature, nor one person another person, but the person of the sonne of God tooke on him mans nature.

:248p. 57

Whence also we understand that neither the divine nature, common to the three persons, nay indeed one and the self same nature of them all, did take on it, human nature; nor one person took on it another person, but only another nature. For neither did the son of God take on him any son of Abraham, but the seed of Abraham: that is, human nature spreading from Abraham, & therefore we acknowledge not two persons in Christ, but only the same alone, by which all things were made, and which was so perfect, before it took on it the seed of Abraham, that by the same taking, it is not made any other, or any perfecter person, or yet indeed any whit unperfect.

Whence also wee vnderstand that neither the diuine nature, common to the three persons, nay indeed one and the self same nature of them all, did take on it, humaine nature; nor one person tooke on it another person, but onelie another nature. For neither did the sonne of God take on him any sonne of Abraham, but the seed of Abrahā: that is, humaine nature spreading from Abraham, & therefore wee acknowledge not two persons in Christ, but onely the same alone, by which all thinges were made, and which was so perfect, before it tooke on it the seede of Abraham, that by the same taking, it is not made anie other, or anie perfecter person, or yet indeed any whitt vnperfect.

[ Earlier passages Later passages ]

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…

V. Nether one nature took on it another nature, nor one person another person, but the person of the son of God took on him mans nature.

V. Nether one nature tooke on it another nature, nor one person another person, but the person of the sonne of God tooke on him mans nature.

VI. The human nature was not taken, to make a new person in Christ, or to make perfect the former: but only to be coupled and united to his eternal and most perfect person.

VI. The humaine nature was not taken, to make a nevv person in Christ, or to make perfect the former: but onelie to be coupled and vnited to his eternall and most perfect person.

VII. A confirmation of the former opinion with an exposition of the place of Athanasius.

VIII. How Christ is one only person, and that eternal and unchangeable but there are in the same two natures: and how it is said to consist of them.

VIII. How Christ is one onely person, and that eternall and vnchangeable but there are in the same two natures: and how it is said to consist of them.

IX. Howe the two natures are united into one person without alteration or confusion, the properties and actions of either of them remaining whole and distinct.

IX. Hovve the tvvo natures are vnited into one person without alteracion or confusion, the properties and actions of either of them remaining whole and distinct.

X. That it cannot be proved by the union of the natures, that there is a true and a real changing of the divine proprieties, into the humane nature of Christ.

X. That it cannot bee prooued by the vnion of the natures, that there is a true and a reall chaunging of the diuine proprieties, into the humane nature of Christ.

XI. Howe great the force of this personal union is.

XI. Hovve great the force of this personall vnion is.

The author

Transcription key

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

V. Nether one nature took on it another nature, nor one person another person, but the person of the son of God took on him mans nature.

V. Nether one nature tooke on it another nature, nor one person another person, but the person of the sonne of God tooke on him mans nature.

VI. The human nature was not taken, to make a new person in Christ, or to make perfect the former: but only to be coupled and united to his eternal and most perfect person.

VI. The humaine nature was not taken, to make a nevv person in Christ, or to make perfect the former: but onelie to be coupled and vnited to his eternall and most perfect person.

VII. A confirmation of the former opinion with an exposition of the place of Athanasius.

VIII. How Christ is one only person, and that eternal and unchangeable but there are in the same two natures: and how it is said to consist of them.

VIII. How Christ is one onely person, and that eternall and vnchangeable but there are in the same two natures: and how it is said to consist of them.

IX. Howe the two natures are united into one person without alteration or confusion, the properties and actions of either of them remaining whole and distinct.

IX. Hovve the tvvo natures are vnited into one person without alteracion or confusion, the properties and actions of either of them remaining whole and distinct.

X. That it cannot be proved by the union of the natures, that there is a true and a real changing of the divine proprieties, into the humane nature of Christ.

X. That it cannot bee prooued by the vnion of the natures, that there is a true and a reall chaunging of the diuine proprieties, into the humane nature of Christ.

XI. Howe great the force of this personal union is.

XI. Hovve great the force of this personall vnion is.

The author

Transcription key