A15857:962
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.
2 He delivereth in plain terms, that the proprieties of each nature, are proper unto Christ: because indeed, it is proper unto him in himself (for example) in one nature to suffer, and in his other not to be able to suffer: so as this he hath common with no other thing, either in heaven, or on earth, or in himself. For there is nothing besides himself, that is both God and man: and neither of the natures in him, hath also the proprieties of the other nature besides their own, in their proper essence. Therefore it belongeth only to Christ God and man, to have in himself really, & therefore proper to himself, the essential proprieties of each nature, both divine and human.
2 He deliuereth in plaine tearms, that the proprieties of each nature, are proper vnto Christ: because indeed, it is proper vnto him in himselfe (for example) in one nature to suffer, and in his other not to bee able to suffer: so as this he hath common with no other thing, either in heauen, or on earth, or in himselfe. For there is nothing besides himselfe, that is both God and man: and neither of the natures in him, hath also the proprieties of the other nature besids their owne, in their proper essence. Therefore it belongeth onely to Christ God and man, to haue in himselfe really, & therefore proper to himselfe, the essential proprieties of each nature, both diuine and humaine.
Wherefore hereby is it manifest also, which before was said of the communication. For if this be proper to the person of Christ, that these contraries, namely, to suffer, and not to be able to suffer, may truly and indeed be said of him, and yet not simply, but in respect of some other thing, that is in respect of his other nature: Then can it not agree to any of both his natures severally, that the same nature should truly and really be said, to be able to suffer and not to suffer, in it own proper essence.
Wherefore hereby is it manifest also, which before was said of the communication. For if this bee proper to the person of Christ, that these contraries, namely, to suffer, and not to be able to suffer, may truely and indeede bee said of him, and yet not simplie, but in respect of some other thing, that is in respect of his other nature: Then can it not agree to anie of both his natures seuerally, that the same nature should truely and really be said, to be able to suffer and not to suffer, in it owne proper essence.