A15857:814
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.
5 Which is the cause, why the human nature thus taken, is to be reputed & acknowledged as it were a part of the person of Christ: namely because it is so taken into unity of his person: that as the word with this human flesh, is said to be, and is man: so also this flesh in the word, and with the word God, is said to be, and is God: as Athanasius, Gregory, Nazianzene, Damascene, and other fathers have proved out of the scriptures: for that flesh, is God, not by nature, but by Hypostasie; in which sense, the same flesh, is omnipotent, and present in all places, whereupon it comes also, ⟨p. 288⟩that what honour belongeth to the word, of it self: the same is also to be given to the flesh in the word and for the word: because of them both there is but one and the same Hypostasie.
5 Which is the cause, why the humaine nature thus takē, is to be reputed & acknowledged as it were a part of the person of Christ: namely because it is so taken into vnity of his person: that as the vvorde with this humaine flesh, is said to be, and is man: so also this flesh in the word, and with the word God, is said to be, and is God: as Athanasius, Gregorie, Nazianzene, Damascene, and other fathers haue proued out of the scriptures: for that flesh, is God, not by nature, but by Hypostasie; in which sense, the same flesh, is omnipotent, and present in all places, whereuppon it comes also, ⟨p. 288⟩that what honour belongeth to the word, of it selfe: the same is also to bee giuen to the flesh in the word and for the word: because of them both there is but one and the same Hypostasie.
6 Add this moreover, for better explications sake, that the word, although wheresoever it be, (and it is in all places) there also the same is not only god, but also man, and that because, it hath in all places, the human nature united thereunto by Hypostasie: yet, where soever it is it self, it doth not make it self an Hypostasis or personal, to the human nature, but only there, where the same nature existeth: namely so, as that nature is sustained, borne, and wrought or moved by it.