A15857:957
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.
4 The proprieties of both the natures are proper to the very person of Christ: but are common to the natures betwixt themselves, not in the very natures but in the person. The declaration is this.
4 The proprieties of both the natures are proper to the verie person of Christ: but are common to the natures betwixt themselues, not in the verie natures but in the person. The declaration is this.
For to die (which is the propriety of the flesh) is proper to Christ. For in that he is said to have died: it is properly spoken, in respect of the human nature which is in him. Also, not to die is proper to him in respect of his divine nature, which cannot die.
For to die (which is the proprietie of the flesh) is proper to Christ. For in that hee is saide to haue died: it is properlie spoken, in respect of the humaine nature which is in him. Also, not to die is proper to him in respect of his diuine nature, which cānot die.
Likewise to die, is common to the word or deity of Christ: not in the divine nature it self, which cannot be partaker of death: but this was common to him with his flesh in the person, because the person which carried the flesh could dye in the flesh, and Jesus Christ did dye. The same is to be thought & said of the other part: as Vigilius also declareth: adding the example of himself, that is, of a man: where he saith, And for example sake, to say, &c. In this example there is nothing but that which is plain.
Likewise to die, is common to the vvorde or deitie of Christ: not in the diuine nature it selfe, which cannot be partaker of death: but this was common to him with his flesh in the person, because the person which carried the flesh could dye in the flesh, and Iesus Christ did dye. The same is to be thought & said of the other part: as Vigilius also declareth: adding the example of himselfe, that is, of a mā: where he saith, And for example sake, to say, &c. In this example there is nothing but that which is plaine.