A15857:817
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.
7 Neither doth it follow upon this doctrine, that the personal union is dissolved, neither doeth it come to pass that the whole person is not Hypostasis to the flesh, but only in part. The reason is because this person of the word, as it is infinite, so also is it most simple and pure, and therefore both is wholly Hypostasis to the flesh, wheresoever the flesh existeth: & is also wholly Hypostasis in other places, where the flesh existeth not, being it self existing in the form of god. Indeed the soul (as is aforesaid) is wholly Hypostasis to the head, giving life to it and sustaining it: but where? not in every part of the body, but only in that, where the head it self is: and out of the head is also wholly hypostasis to the feet, sustaining them too: not where the head is, but where the feet themselves are. Is then the union which the soul hath with the head dissolved, because, out of the head it is wholly also in the feet?
7 Neither doth it follow vppon this doctrine, that the personall vnion is dissolued, neither doeth it come to passe that the whole person is not Hypostasis to the flesh, but onely in parte. The reason is because this person of the word, as it is infinite, so also is it most simple and pure, and therefore both is wholly Hypostasis to the flesh, wheresoeuer the flesh existeth: & is also wholly Hypostasis in other places, where the flesh existeth not, being it selfe existing in the forme of god. Indeed the soule (as is aforesaide) is wholly Hypostasis to the head, giuing life to it and sustaining it: but where? not in euery part of the body, but onely in that, where the head it selfe is: and out of the head is also wholly hypostasis to the feet, sustaining them too: not where the head is, but where the feet themselues are. Is then the vnion which the soule hath with the head dissolued, because, out of the head it is wholly also in the feet?
8 Finally, that all things which have bin spoken of this personal union, may more plainly be declared. I add these also.
8 Finally, that all things which haue bin spokē of this personal vnion, may more plainely be declared. I add these also.