A10250:740
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.
5 In this conception, which was a beginning in time of that personal uniting; the one nature did not simply assume the other, but the person of the Son, took upon him the nature of man in that one particular man, and did prefer it unto the dignity of the person of the Deity: Wherein, notwithstanding do remain, both the very natures, & also their proprieties, whereby they are that which they are, distinguished without any confusion or separation.
5 In this conception, which was a beginning in time of that personall vniting; the one nature did not simplie assume the other, but the person of the Sonne, tooke vppon him the nature of man in that one particular man, and did preferre it vnto the dignitie of the person of the Deitie: Wherein, notwithstanding doe remaine, both the very natures, & also their proprieties, wherby they are that which they are, distinguished without anie confusion or separation.
6 Whereas DAMASCENE then, doth call the person of Christ wholly considered, a compound person, because he is God and man, his words are warily to be taken: For the parts concurring together, for the making of some third thing, which of it self is not, (as the soul and the body in the making of a man) do of them selves exist before the third thing made of them is existent. But in the person of Christ, the Deity of the word, doth not only sustain the consideration of the one nature: but even of the whole person, attributing this unto that man, that he doth subsist in the very Son of God, and is not man alone of him self: For otherwise there should be one person of the Son of God, and another of the Son of man, neither whereof could of him self be the Mediator.
6 Whereas DAMASCEN then, doth call the person of Christ wholie considered, a compound person, because hee is God and man, his words are warily to be taken: For the partes concurring togeather, for the making of some third thing, which of it selfe is not, (as the soule and the body in the making of a man) doe of them selues exist before the third thing made of them is existent. But in the person of Christ, the Deitie of the worde, doth not onely sustaine the consideration of the one nature: but euen of the whole person, attributing this vnto that man, that hee doth subsist in the very Sonne of God, and is not man alone of him selfe: For otherwise there should be one person of the Son of God, and another of the Sonne of man, neither wherof could of him selfe be the Mediator.