A10250:228
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.
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.
11 Neither is the soul of the same nature and sort, that the Angels are, as ORIGEN thought: who made only an accidental and not a substantial difference between Angels, and the souls of men. Now, that essential difference although it cannot be easily known, is yet in some sort perceived by this adjunct, uz. that Angels can not be ordinarily joined unto bodies, whereas the souls may. Now the soul is also not only the first mover of the body, but even the very chief and especial form of a man, whereby first of all and of it self, A man is that which he is, and for whose cause, the body is so framed as it is: to the end, that a most honourable lodging should be prepared for a most honourable guest.
11 Neither is the soule of the same nature and sort, that the Angels are, as ORIGEN thought: who made onlie an accidentall and not a substantiall difference between Angels, and the soules of men. Now, that essentiall difference although it cannot be easilie knowne, is yet in some sort perceaued by this adjunct, vz. that Angels can not be ordinarilie joined vnto bodies, wheras the soules may. Now the soule is also not onelie the first mouer of the bodie, but euen the verie cheef and especiall forme of a man, whereby first of all and of it selfe, A man is that which hee is, and for whose cause, the bodie is so framed as it is: to the ende, that a most honorable lodging should be prepared for a most honorable ghuest.