A15857:819
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.
The soul is Hypostasis to the eyes: to what eyes? such as they are: namely instruments used ⟨p. 290⟩for sight, not for hearing: on the other side to the ears, for hearing, not for seeing. So the word was Hypostasis to the human nature, not to destroy death, which was a property of the word: but to suffer death, which was a property of the flesh.
The soule is Hypostasis to the eyes: to what eyes? such as they are: namely instruments vsed ⟨p. 290⟩for sight, not for hearing: on the other side to the eares, for hearing, not for seing. So the word was Hypostasis to the humaine nature, not to destroy death, which was a propertie of the word: but to suffer death, which was a propertie of the flesh.
Lastly, it is Hypostasis to the flesh, not to this end, that the flesh should be it and such like, which, & of which sort the word is: but it should be it, and such like, which, and of which sort it is it self, either by nature, or by grace really put into it, which they call infused or habitual grace. For the grace of this union is this, that it is taken into this unity of person.
Lastly, it is Hypostasis to the flesh, not to this end, that the flesh should bee it and such like, which, & of which sort the word is: but it should be it, and such like, which, and of which sort it is it selfe, either by nature, or by grace reallie put into it, which they call infused or habitual grace. For the grace of this vnion is this, that it is taken into this vnitie of person.
This same doctrine of ours is confirmed by those things which are delivered both by the scriptures, and the fathers concerning the office of the mediator, that is, concerning the end of his incarnation.