A15857:960
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.
But the conclusion is diligently to be marked, where he saith: That therefore which is proper to me in either of them, and yet different from either of them: the same is common in me to either of them, which is proper to either of them. And yet I am the very same one in them both, being both of them common in me: and I am ⟨p. 360⟩the very same in either of them, being both proper to me.
But the conclusion is diligentlie to be marked, where he saith: That therefore which is proper to me in either of them, and yet different from either of them: the same is common in me to either of them, vvhich is proper to either of them. And yet I am the verie same one in them both, being both of them common in mee: and I am ⟨p. 360⟩the verie same in either of them, being both proper to me.
Nothing can be said more clear for the declaration of the question concerning the real communication of the proprieties. For first he teacheth, that the proprieties of the one nature are so proper unto it self, that they are quite different from the other nature, and so different, that in their proper essence they can by no means be made common: that is, they can not be so really communicated, that the same should be made that very same, or the like unto the other nature: as, for example, that the humanity should be made the deity, or be made omnipotent, or, on the contrary, that the deity could be made the humanity, or be made partaker of passion or suffering.
Nothing can be said more cleare for the declaration of the question concerning the reall communication of the proprieties. For first he teacheth, that the proprieties of the one nature are so proper vnto it selfe, that they are quite different from the other nature, and so different, that in their proper essence they can by no meanes be made common: that is, they cā not be so really communicated, that the same should be made that verie same, or the like vnto the other nature: as, for example, that the humanitie should bee made the deitie, or bee made omnipotent, or, on the contrarie, that the deitie could be made the humanitie, or be made partaker of passion or suffring.