A15857:935
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.
An appendix to the eleventh chap. Of Christ the redeemer or of the person of Christ.
An appendix to the eleuenth chap. Of Christ the redeemer or of the person of Christ.
They which write that the essential proprieties of the divine nature, are really communicated to the human nature, not that they be in the same, either essentially and formally, or subjectively and habitually, but only by the reason, and respect of the personal or Hypostatical union (for so they speak, darkly indeed and ambiguously, when both they might and ought to speak plainer:) if they mean this in no other sense, then as Vigilius writ and thought: namely, that the proprieties of the natures, are made proper to Christ himself, but are common to the natures betwixt themselves, not in themselves, but in Christ, that is, in his person: I will not surely, gainsay them, neither do I think that any good or learned man will gainsay them. For Vigilius according to the catholic churches doctrine, speaking out of the council at Calcedon, said and declared, that the proprieties of the human nature were made common to the divine, in the very same sense, that the divine are also said to be communicated to the human. But now these proprieties of the humanity, as to suffer, or to die, are so communicated to the deity, that for all that, yet the ⟨p. 351⟩very deity is not made in very deed, passible, or mortal: the cause whereof, Vigilius setteth down to be this: namely, because to die and to suffer, are not made common to the deity but only in the person: so that they can not truly be said, but of the human nature by it self, and of the person, in respect of the human nature.
THey which write that the essentiall proprieties of the diuine nature, are reallie communicated to the humaine nature, not that they be in the same, either essentiallie and formally, or subiectiuelie and habitually, but onely by the reason, and respect of the personall or Hypostaticall vnion (for so they speake, darkelie indeede and ambiguouslie, when both they might and ought to speake plainer:) if they meane this in no other sense, then as Vigilius writ and thought: namely, that the proprieties of the natures, are made proper to Christ himselfe, but are common to the natures betwixt themselues, not in thēselues, but in Christ, that is, in his person: I will not surelie, gainesay them, neither do I thinke that any good or learned man will gainesay them. For Vigilius according to the catholick churches doctrine, speaking out of the councell at Calcedon, said and declared, that the proprieties of the humaine nature were made commō to the diuine, in the verie same sense, that the diuine are also saide to bee communicated to the humaine. But now these proprieties of the humanitie, as to suffer, or to die, are so communicated to the deitie, that for all that, yet the