A10250:688
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.
3 Now Concupiscence in this place, is not only, (as commonly they define it in the Schools) a desire of an apparent good, but rather every motion of the mind, even the very least that is not agreeable unto the will of God.
3 Nowe Concupiscence in this place, is not onely, (as commonlie they define it in the Scholes) a desire of an apparant good, but rather euery motion of the minde, euen the verie least that is not agreeable vnto the will of God.
4 The reason of this Commandment is double, the former whereof; is drawn from the nature of the Law giver; who being a Spirit most pure, hath set down a law like unto himself, that is, a spiritual, piercing in this commandment, unto the most inward closet of mans heart.
4 The reason of this Commaundement is double, the former whereof; is drawen from the nature of the Law giuer; who being a Spirite most pure, hath set downe a lawe like vnto himselfe, that is, a spiritual, pearcing in this commandement, vnto the most inward closet of mans heart.
5 Unto this reason, is annexed another; whereby a difference is set down, between the laws of God, and the constitutions of other Law-givers, how wise soever they be.
5 Vnto this reason, is annexed another; whereby a difference is set downe, betweene the lawes of God, and the constitutions of other Law-giuers, howe wise soeuer they be.