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.

PRINCIPLES CONCERNING THE FA∣CVLTIES OF THE SOVLE OF MAN. XV.

HAVING SET DOWN WHAT WE ARE to beleeue according vnto the Scriptures, concerning the essence of the soule of man: nowe wee are to entreate of the powers thereof.

1 GOD alone is a most simple, and a most meere beeing. And therefore, although the essence of the soule be a spirituall and no bodilie substance, yet it is endued with faculties agreeable vnto the nature of it, which, by their owne spirituall manner are inhaerent in the essence thereof, as in their subject.

We do not therefore allow the opinion of the PERIPA∣TETICKS, who taught that the faculties of the soule, doth not differ from the essence of it in deed, but after a sort.

2 And although the very essence and substance of the soule, doeth by the grace of God, continue without all change and alteration: yet the powers thereof, were crea∣ted of a changeable nature.

3 Now as man was created in one of his parts like vn∣to all other liuing creatures, aswell in regarde of the sub∣stance of their bodies, as of their naturall life, (though in a far more excellent state.) So it behoued, that that other part of his, should bee endued with faculties meet for the

preseruation of the naturall life of his said bodie, namely; with the faculties of nourishing, and the power of outward senses: whereof, whatsoeuer might be farther spoken, wee leaue vnto Phisitians and naturall Philosophers.

4 The other faculties are proper vnto the soule of man, for the spirituall and immortall excellencie whereof, it is also (and not only for the very essence of the soule) trulie said to be created according to the image of God.

5 Yet in asmuch as the soule, in bringing forth the ef∣fects of these proper qualities, doeth vse the instrument of the bodie, whereunto it is personallie vnited: in this re∣spect also, man (wholie considered but not in part) may be truly held to be created after the image of God.

We do condemne therfore the dotage of the ANTHRO∣POMORPHITES, who placing the image of God in the very bodie of man, did therefore dreame, that God was a bo∣dilie substance: as also the madnes of OSIANDER, who re∣ferred the same vnto the incarnation of the world.

6 These faculties we holde to bee two, the vnderstan∣ding, (which is also called the minde) and the will, or as sometimes they are called in the holie Scriptures, the spi∣rite and the soule taken in a more narrow signification.

7 This Image considered, these two faculties is expres∣sed of PAVL, by the names of righteousnes and true holi∣nes, whereby hee declareth the agreement which it had with the patterne, according vnto which it was created: A wonderfull light being powred into the facultie of vnder∣standing, whereby it was endued with a most cleare know∣ledge (and such as was obscured by no darknes,) of the true God, and his diuine will: And an inward force being ingraffed into the will, whereby it was able to stirre vp it self by holy motions, without all shew of resistance vnto that end, for the which man was created: the bodie, to be short, beeing framed in a most wonderfull decent sort, to yeeld obedience most redily, and without all wearisomnes vnto the soule when it moued the same.

8 Vnto this agreeablenes of man with God, and to the agreement and proportion that all the partes of man,

had among them selues, was adjoined (as it were another shining brightnes of the diuine Maiestie) the dominion of all the inferiour creatures granted vnto man: that by this meanes also, man might shine here beneath, as a president of the majestie and glory of God.

9 To the execution of this gouernment, there was gi∣uen vnto man, an exact knowledge (not gotten by labour and vse, but naturallie ingraffed in him) both of the na∣tures of all things, that he was to gouerne: and also of the best way to rule them. Wherunto of the contrary side, the good and right disposition and inclination, which all the creatures, that were vnder mans gouernment had to obey man, was answerable: the which harmony and agreement of the whole world, MOSES doth expresse by the name of the goodnes, that was in euery creature.

Defended by IOHN FLORIDES of Augiers.