A10250:252
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.
4 Such furthermore, was the state of the first man, before sin, that his understanding and will, did altogether agree with the will of God, and were wholly subject (which is the chiefest liberty) unto his commandment, without all resistance or strife that the affections had against the mind.
4 Such furthermore, was the state of the first man, before sinne, that his vnderstanding and will, did altogether agree with the wil of God, and were wholly subject (which is the cheefest libertie) vnto his commandement, without all resistance or strife that the affections had against the minde.
5 At that time therefore, man was in deed the Lord of his own actions, that is, endued with free-will. Yet because he was mutable and changeable both ways, he did so incline from good to evil, that as AUGUSTINE sayeth, by sinning he lost both him-self, and his liberty.
5 At that time therefore, man was in deed the Lord of his owne actions, that is, endued with free-will. Yet because he was mutable and changeable both wayes, he did so encline from good to euill, that as AVGVSTINE saieth, by sinning he lost both him-self, and his libertie.
6 Not that he was turned unto a stock, and so bereaved of judgement and will. For sin hath not utterly abolished nature, although it hath lamentably polluted the same: but such a liberty remaineth, as can will nothing, but what is evil, and that evilly, For whatsoever is done without faith, is sin.
6 Not that hee was turned vnto a stock, and so bereaued of judgement and will. For sinne hath not vtterlie abolished nature, although it hath lamentablie polluted the same: but such a libertie remaineth, as can will nothing, but what is euill, and that euillie, For whatsoeuer is done without faith, is sinne.