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Theodore Beza
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
Section 32
p. 77

VERITAS.CASTITAS.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 FAIVS, professors of Divinity. WHEREIN IS CONtained a Methodical summary, or Epitome of the common places of Divinity.TRANSLATED OUT OF Latin into English, to th• 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.AT EDINBURGH Printed by Robert Waldegrave, printer to the Kings Majesty. Anno Dom. 1591.Cum Privilegio Regali.VERITAS.CASTITAS.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 FAIVS, professors of Diuinitie. WHEREIN IS CONtained a Methodicall summarie, or Epitome of the common places of Diuinitie.TRANSLATED OVT OF Latine into English, to th• 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.AT EDINBVRGH Printed by Robert Waldegraue, printer to the Kings Maiestie. Anno Dom. 1591.Cum Priuilegio Regali.Title page of Propositions and principles of divinity propounded and disputed in the university of Geneva, Edinburgh, 1591

A10250:545

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.

Theodore Beza 1519–1605Edinburgh: printed by Robert Waldegrave, 1591Edinburgh: printed by Robert Waldegraue, 1591

[12], 168 [i.e. 174], [2] p. · 96k words · STC 2053 · ESTC S101754

Title page typeset from the transcription.

Section 32: PIRNCIPLES CONCERNING VOWS. XXXII.Section 32: PIRNCIPLES CONCERNING VOWES. XXXII.

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.

[ Earlier:542–557 of 1,769

:542p. 77¶9

9 Yet vows are nor altogether unprofitable unto christians, that by such exercises they may conform their wills unto well doing, & restrain themselves from evil: so that the cautions above mentioned be observed: for nothing is to be vowed, which maketh not for the setting forward of Gods glory, & the profit of our neighbour. And after this sort did JACOB, Gen. 28. and the Nazarites IVD. 6. make their vows.

9 Yet vowes are nor altogether vnprofitable vnto christians, that by such exercises they may conforme their wils vnto well doing, & restraine themselues from euill: so that the cautions aboue mentioned be obserued: for nothing is to be vowed, which maketh not for the setting forward of Gods glorie, & the profit of our neighbour. And after this sort did IACOB, Gen. 28. and the Nazarites IVD. 6. make their vowes.

:543p. 77¶10

10 And even as an oath made rashly, and concerning unlawful things, ought to be annihilated: even so a vow that is either unlawful or unpossible, ought to be justly accounted of no force: And therefore that common saying is not without good ground: In things that thou hast sinfully promised, break thy promise: and this in like sort, In a godless vow change thy purpose.

10 And euen as an oath made rashlie, and concerning vnlawfull things, ought to bee anihilated: euen so a vowe that is either vnlawfull or vnpossible, ought to bee justlie accounted of no force: And therfore that common saying is not without good ground: In things that thou hast sinfullie promised, breake thy promise: and this in like sort, In a godles vow change thy purpose.

:544p. 77¶11

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Cited: :545
On this page: :542–557
Section: :530–547
Whole work: 1,769 passages

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Theodore Beza, Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua (At Edinburgh, 1591), sect. 32, p. 77. EEBO-TCP A10250.

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The book

Title as printed: 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.
Author: Theodore Beza 1519–1605
Place: Edinburgh
Printer: Robert WaldegraveRobert Waldegraue
Year: 1591
Size: [12], 168 [i.e. 174], [2] p.
Words: 95,601
Catalogue: STC 2053 · ESTC S101754
Text: EEBO-TCP A10250

Passages: 1,769
Sections: 92

The Reformers and Puritans in their own words, with every quotation checked against the page.

Texts transcribed from the original printings by the Text Creation Partnership (EEBO-TCP and Evans-TCP) and dedicated to the public domain (CC0).

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11 For if in covenants that are between man and man those promises, do only bind us wherewith the party with whom we covenant, will have us bound: it is an absurd thing that we should be compelled to perform those things which God requireth not, but refuseth to be done.

11 For if in couenants that are betwene man and man those promises, doe onely binde vs wherewith the partie with whome we couenant, will haue vs bound: it is an absurd thing that we should be compelled to performe those things which God requireth not, but refuseth to be done.

:545p. 77

The Papists therefore are too obstinate in the defence of their Monastical life, abusing thereunto many places of the Scripture. Impure also, and filthy is that PIGHIVS and CAMPEGIVS, who teach, that is better for him who hath vowed chastity, to have a hundred Concubines one after another, then to marry one lawful wife; whereas the Apostle doth persuade them that have not the gift of continency, that it is better to have a lawful wife, then to burn.

The Papists therefore are too obstinat in the defence of their Monasticall life, abusing thereunto manie places of the Scripture. Impure also, and filthy is that PIGHIVS and CAMPEGIVS, who teach, that is better for him who hath vowed chastity, to haue a hundred Concubines one after another, then to marry one lawefull wife; whereas the Apostle doth perswade them that haue not the gift of continency, that it is better to haue a lawfull wife, then to burne.

:546p. 77–78

The things that are to be vowed, are diverse: for the faithful in the old time were wont to vow either men, 1. ⟨p. 78⟩SAM. 1. or beasts, LEVIT. 21. or things without life. 1. CHRON. 29.

The thinges that are to bee vowed, are diuerse: for the faithfull in the olde time were wont to vow either men, 1. ⟨p. 78⟩SAM. 1. or beasts, LEVIT. 21. or thinges without life. 1. CHRON. 29.

:547p. 78

Defended by CORNELIUS MARTIN, a low country man of Roxenburgh in Ultraject

Defended by CORNELIVS MARTYN, a low country man of Roxenburgh in Vltraject

:548p. 78

PRINCIPLES UPON THE FOURTH COMMANDMENT OF GODS LAW. XXXIII.

PRINCIPLES VPON THE FOVRTH COMMANDEMENT OF GODS LAVVE. XXXIII.

:549p. 78¶1

1 Even as in the rest of the commandments of the first Table, there is set down in what points the lawful worship of God doth consist: so in the fourth commandment, we are taught especially how the faithful should exercise themselves therein.

1 EVen as in the rest of the commandements of the first Table, there is set downe in what points the lawfull worship of God doth consist: so in the fourth commandement, wee are taught especiallie howe the faithfull should exercise themselues therein.

:550p. 78¶2

2 This commandment was not then first of all established, when the Lord delivered the Law at Mount Sinai, but even in the very creation of the world, and that before the fall of man. For although man had never fallen, yet had he stood in need of some order and policy of the outward worship of God: the manner of which policy the Lord him self did then set down, thereby condemning will-worship even in the integrity of man.

2 This commandement was not then first of all established, wheh the Lord deliuered the Law at Mount Sinay, but euen in the verie creation of the worlde, and that before the fall of man. For although man had neuer fallen, yet had he stood in neede of some order and pollicie of the outward worship of God: the manner of which pollicye the Lord him self did then set down, thereby condemning wil-worship euen in the integritie of man.

:551p. 78¶3

3 The fall of man coming upon this, made the Lord in renewing this commandment, which by little and little was decayed among men, to bring other reasons thereof, which were partly altogether moral, and to continue unto the end of the world, and partly ceremonial and temporary, serving only unto the tutorship or Pedagogy of the Law, which PAUL calleth the rudiments of the world: And these reasons were partly set down by MOSES in this commandment, and partly in other places of the word.

3 The fall of man comming vpon this, made the Lord in renuing this commandement, which by little and little was decaied among men, to bring other reasons thereof, which were partlie altogether morall, and to continue vnto the end of the worlde, and partlie ceremoniall and temporarie, seruing onlie vnto the tutorship or Poedagogie of the Law, which PAVLE calleth the rudiments of the world: And these reasons were partlie set down by MOSES in this commandement, and partlie in other places of the word.

:552p. 78¶4

4 Hence it cometh to pass, seeing in this precept is contained not only the inward, but also the outward solemn observation of Gods worship, that the Prophets (by setting down a part for the whole) do comprehend the whole worship of God, under the observation of this commandment

4 Hence it commeth to passe, seeing in this precept is contained not onlie the inward, but also the outward solemne obseruation of Gods worship, that the Prophets (by setting down a part for the whole) do cōprehēd the whole worship of God, vnder the obseruatiō of this cōmandemēt

:553p. 78–79¶5

5 It is no marvel then, that this commandment though in some things Ceremonial, was yet by the Lord ⟨p. 79⟩himself, placed amongst the number of these that are moral and perpetual: because at that time when this was first instituted, the inward perpetual worship of God, did altogether agree with the outward and Ceremonial.

5 It is no maruell then, that this commandement though in some things Ceremoniall, was yet by the Lorde ⟨p. 79⟩himself, placed amongst the nomber of these that are morall and perpetuall: because at that time when this was first instituted, the inward perpetuall worship of God, did altogether agree with the outward and Ceremoniall.

:554p. 79¶6

6 The word SABAOTH being derived from SABBATH, which in the hebrew signifieth, to rest or to cease, doth note unto us, rest and ceasing from our works: and this name was at the first given unto the seventh day, because the Lord having finished the work of the creation, did rest upon this day, and it was afterward continued, because the Lord had forbidden his people to do any servile work upon the same.

6 The word SABBAOTH being deriued from SABBATH, which in the hebrew signifieth, to rest or to cease, dooth note vnto vs, rest and ceasing from our workes: and this name was at the first giuen vnto the seauenth day, because the Lord hauing finished the work of the creation, did rest vpon this day, and it was afterward continued, because the Lord had forbidden his people to do any seruile work vpon the same.

:555p. 79¶7

7 Now this commandment consisteth of four members: for first of all is set down the sanctification of the Sabbath, which respecteth GOD the author thereof, who hath peculiarly appointed unto his holy use, one certain day exempted from the order of the rest. Secondly, the seventh day from the beginning of the creation, is appointed unto this Sabbath: Thirdly, the Ceremonial rite of this Sabbath is set down to be the forbidding of every servile work: in the fourth place is laid before us, the ground of this sanctification of the seventh day.

7 Now this commandement consisteth of foure members: for first of all is set downe the sanctification of the Sabboth, which respecteth GOD the authour thereof, who hath peculiarlie appointed vnto his holy vse, one certaine day exempted from the order of the rest. Secondlye, the seuenth day from the beginning of the creation, is appointed vnto this Sabboth: Thridly, the Ceremoniall rite of this Sabboth is set down to be the forbidding of euerie seruile worke: in the fourth place is laid before vs, the ground of this sanctification of the seauenth day.

:556p. 79¶8

8 The Ceremonial things of this commandment, are the appointing of the seventh day, the rites of the Sacrifices ordained in the Law to be done upon this day: & the resting from all servile works.

8 The Ceremoniall things of this commandement, are the appointing of the seauenth day, the rites of the Sacrifices ordained in the Law to be done vpon this day: & the resting from all seruile works.

:557p. 79–80¶9

9 The moral things which are to be continued unto end of the world, are the things which are shadowed out by those ceremonies. This seventh day therefore, whereof there is neither evening nor morning mentioned, did signify that other everlasting Sabaoth, to wit: the perpetual rest of eternal life, begun here; but to be perfected in the other world. Now the body of these legal rites and ceremonies, was Christ. The rest from all outward labour signified, that in the true worship of God, we are required to abolish the old man, and therefore to cease from all the works that are merely ours, that is, from all kind of sin, to the end that we may ⟨p. 80⟩consecrate both our souls and our bodies; to know and to glorify God.

9 The morall thinges which are to bee continued vnto end of the worlde, are the thinges which are shadowed out by those ceremonies. This seauenth day therfore, wherof there is neither euening nor morning mentioned, did signifie that other euerlasting Sabbaoth, to witt: the perpetuall rest of aeternall life, begunn heere; but to bee perfected in the other worlde. Nowe the bodie of these legall rites and ceremonies, was Christ. The rest from all outward labour signified, that in the true worship of God, we are required to abolish the ould man, and therefore to cease from all the workes that are meerelie ours, that is, from all kinde of sinne, to the ende that wee may ⟨p. 80⟩consecrate both our soules and our bodies; to knowe and to glorifie God.

The author

Theodore Beza 1519–1605

ReformersGeneva

Calvin's successor at Geneva.

Transcription key

•: an illegible letter
〈…〉: illegible words
〈non-Latin alphabet〉: Greek or Hebrew the transcribers did not key
▪: illegible punctuation
⟨p. 12⟩: a page break in the printed book