A15857:964
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.
3 The proprieties of the natures which he said were proper to Christ: these he taught to be made common in themselves, not indeed in the very natures themselves, but in his person. For example: To suffer which is proper to the human nature simply and by it self in it own essence, but proper to the person in respect of some other thing that is, only in respect of the flesh: I say this essential propriety of the flesh, by reason of the union, which the flesh hath with the deity it self in the same person, is made also common to the very divine nature it self with the human: how common? namely that to suffer is truly attributed also to the divine nature.
3 The proprieties of the natures which he said were proper to Christ: these hee taught to be made common in themselues, not indeed in the very natures themselues, but in his person. For example: To susser which is proper to the humaine nature simplie and by it selfe in it owne essence, but proper to the person in respect of some other thing that is, onely in respect of the flesh: I say this essentiall proprietie of the flesh, by reason of the vnion, which the flesh hath with the deity it selfe in the same person, is made also cōmon to the verie diuine nature it selfe with the humaine: how cōmon? namely that to susser is truely attributed also to the diuine nature.
But how can that be, sith passion cannot fall into it? It is therefore common to it to suffer, not in the own essence (for that nether could nor can suffer) but in Christ, that is, in the person of Christ, which consisteth of the two natures: ⟨p. 362⟩and therefore, which only according to the flesh suffered: so that in the proper essence of the deity there is no passion, but it is only in the common person by reason of the flesh: and consequently God is also said to have suffered, when notwithstanding the deity suffered nothing, but only the person of god & man, that is he which is God and man, suffered according to the flesh. I will rehearse this again. The proprieties (for example) of the human nature, as to suffer, & to die, they are therefore said to be common to the deity, because the deity also hath them. For if in no sort it had them: the same could be said no ways to be made common to it with the flesh.