A15857:258
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.
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.
For we allow that axiom or principle of the Fathers, against the Eutychians, and Monothelites: namely that, they which have the same essential proprieties, have also the same natures and essences: and they whose natural proprieties are confounded, they have also their natures confounded. Which being of it self true in all things, then is it especially true in God: in whom the essential proprieties are indeed nothing else, but the essence it self: that it must in very deed needs follow, if those essential proprieties can truly and properly be communicated ⟨p. 64⟩to any created substance, so that it may be made such, as God is, as (for example) simply omnipotent; then the divine essence it self can also be communicated unto it: so that it might be made equal to God in substance, & therefore consubstantial with God, if it might be made equal unto him, in power, or any other propriety. So herein is admitted a double, & that a grievous offence: One is, that when we communicate truly and properly, to a creature those things which belong to God, we make the creature equal to god. Neither can this exception serve to shift it, that God hath them of himself, but the human nature in Christ taketh them of the Godhead. For even the Son, is not of himself, nor hath he his divine essence of himself, but of the Father: yet is he notwithstanding equal to the father and hath the same nature with the Father. Another offence is, that while we attribute divine and so infinite proprieties to the human nature, as infinite power: we deprive the same of the own and proper quality: not otherwise then the glory of the resurrection shall deprive our bodies of the baseness of corruption, when it shall be truly communicated unto them: and not otherwise then the clear light of the Sun, if it be let into the air, which was lightened only with the light of a candle, it extinguisheth that light. For if the infinite power worketh and doth all things: the finite shall be idle, and therefore none at