A10250:227
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.
10 Now although it hath a beginning, yet doeth it remain immortal, not only because of it own substance, it is uncompounded, and void of all contrarieties and bodily accidents: but especially inasmuch as it is so created of God, that of it self, it can live, exist, and continue for ever. And it doth rather afford life unto the body, than derive it from the same. The which we do believe, inasmuch as it is proved unto us by the most sure testimonies of the holy scriptures, rather then because it is demonstrated by philosophical reasons.
10 Now although it hath a beginning, yet doeth it remain immortal, not onlie because of it owne substance, it is vncompounded, and voide of al contrarieties and bodilie accidents: but especiallie in asmuch as it is so created of God, that of it selfe, it can liue, exist, and continue for euer. And it doth rather afforde life vnto the bodie, than deriue it from the same. The which wee doe beleeue, in asmuch as it is proued vnto vs by the most sure testimonies of the holy scriptures, rather then because it is demonstrated by philosophicall reasons.
We condemn therefore, the MANICHAEES, GNOSTICS, and PRISCILLIANISTS, who have said that the soul was of a double nature, whereof the one was from a good beginning, uz. a good God. The other from an evil. The SELEVCIANES, HERMINIANES, PROCLIANES, who held that the soul was not made by God, but by Angels. The LVCIFERIANES and TERTVLLIANISTS, who were of opinion, that it was a bodily substance, and such as could fall off, or be shelled from the body, and remove from one body to an other. The ARABIANS, and the NAZARITES who thought it mortal: the ORIGENISTS, who judged that all souls should eternally live in heaven, and the APOLLINARISTS, whose opinion was, that one soul was begotten of another.
Wee condemne therefore, the MANICHAEES, GNOSTICKES, and PRISCILLIANISTS, who haue said that the soule was of a double nature, whereof the one was from a good beginning, vz. a good God. The other from an euill. The SELEVCIANES, HERMINIANES, PROCLIANES, who held that the soule was not made by God, but by Angels. The LVCIFERIANES and TERTVLLIANISTS, who were of opinion, that it was a bodilie substance, and such as could fall off, or be shelled from the bodie, and remooue from one bodie to an other. The ARABIANES, and the NAZARITES who thought it mortall: the ORIGENISTS, who judged that all soules shoulde aeternallye liue in heauen, and the APOLLINARISTS, whose opinion was, that one soule was begotten of another.