A10250:1083
Propositions and principles of divinity propounded and disputed in the university of GenevaPropositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua
Propositions and principles of divinity propounded and disputed in the university of Geneva, by certain students of divinity there, under M. Theod. Beza, and M. Anthony Faius ... Wherein is contained a methodical summary, or epitome of the common places of divinity. Translated out of Latin into English, to the end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardly dealt with else-where, may appear in the English tongue.Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua, by certaine students of diuinitie there, vnder M. Theod. Beza, and M. Anthonie Faius ... Wherein is contained a methodicall summarie, or epitome of the common places of diuinitie. Translated out of Latine into English, to the end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardlie dealt vvith els-vvhere, may appeare in the English tongue.
Edinburgh: printed by Robert Waldegrave, 1591Edinburgh: printed by Robert Waldegraue, 1591
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.
1 When as God of his infinite goodness, would not have his Church after the fall of man, ⟨p. 161⟩to remain in that miserable estate: he did not only in word and promises declare his goodness thereunto, concerning the saving thereof by Christ: but also added certain rites and ceremonies, whereby he might confirm the same in the assurance of his divine goodness towards it.
1 VVHen as God of his infinit goodnes, would not haue his Church after the fall of man, ⟨p. 161⟩to remaine in that miserable estate: hee did not onelie in word and promises declare his goodnes thereunto, concerning the sauing thereof by Christ: but also added certaine rites and ceremonies, whereby hee might confirme the same in the assurance of his diuine goodnes towardes it.
2 These rites did the Grecians call Mysteries, because they signified secrete and hidden matters, which can be known unto none, save unto those only, that are instructed, that is, unto the members of Gods Church. Now the Latins called them Sacraments, either because the word [Greek or Hebrew] was so interpreted, by the old translator of the new Testament, or because these rites, are the marks of the covenant between God and us, that he should be our God, and we his people, and that by a Metaphor borrowed from the Sacraments, that is, the solemn oaths, whereby soldiers bound themselves unto their Captains, and the Captains again unto them.
2 These rites did the Grecians call Mysteries, because they signified secrete and hidden matters, which can bee known vnto none, saue vnto those only, that are instructed, that is, vnto the members of Gods Church. Now the Latines called them Sacraments, either because the woorde 〈non-Latin alphabet〉 was so interpreted, by the olde translatour of the new Testament, or because these rites, are the markes of the couenaunt betweene God and vs, that hee should bee our God, and we his people, and that by a Metaphore borrowed from the Sacraments, that is, the solemne oathes, whereby souldiers bound themselues vnto their Captains, and the Captaines againe vnto them.