An evident display of Popish practises, or patched Pelagianism Wherein is mightily cleared the…An euident display of Popish practises, or patched Pelagianisme Wherein is mightelie cleared the…
An evident display of Popish practises, or patched Pelagianism Wherein is mightily cleared the sovereign truth of Gods eternal predestination, the staid groundwork of our most assured safety by Christ. Written in Latin by that reverend father, master Theodore Beza, and now lately Englished by VV.H. preacher of the Gospel.An euident display of Popish practises, or patched Pelagianisme Wherein is mightelie cleared the soueraigne truth of Gods eternall predestination, the stayd groundworke of oure most assured safetie by Christ. Written in Latin by that reuerend father, mayster Theodore Beza, and now lately Englished by VV.H. preacher of the Gospell.
Theodore Beza 1519–1605London: printed by Ralph Newberie, 1578
[8], 263 [i.e. 274] p. · 88k words · STC 2018.5 · ESTC S113313
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.
BUT thou art no Hypocrite, which so apparently •• sest such a filthy speech. That which God commandeth, he always commandeth without dissimulation: that which he for biddeth, he forbiddeth simply. But thou wilt say, he eftsoons requireth of some one that which yet he would not he should do: if you be credited, give an example. He requireth of Pharaoh, that he let the Israelites go, and yet he will not that he should dismiss them, seeing he willingly hardened him. He sendeth Isay, who should require of the people amendment of life, yet he blindeth the people, that seeing, they should not see. He daily calleth many, whom yet he draweth to himself. This thou sayest is your doctrine, I grant, for so we
have learned to speak out of the word of God, but we for all that, deny God to be a dissembler, for to command, and to nill are not contraries, but these in deed are contraries, to command and forbid, to will and to nill, therefore God should then have bin a dissembler, if he should have commanded Pharaoh to let the Israelites go, and should have letted Pharaoh that he should not obey it, when he was ready to obey: or if he should say to the unbelievers, I will, that you repent, and in the mean, in not drawing them, should bid them be reckless of repentance. And albeit it be true, that God willeth, that is, approveth and accepteth whatsoever he commandeth, and plainly manifesteth his nature, both in bidding, and forbidding, yet it followeth, not that he always giveth grace to those, to whom he commandeth or forbiddeth any thing, that they can perform that he commandeth, or abstain from that he forbiddeth. The Lord therefore said to Pharaoh by Moses, send away my people, and yet he doth not move his heart, but hardeneth it. He saith to the Israelites by the Prophet Isaiah, Repent: and himself said to the Pharisees Repent: and by Paul, believe the Gospel, and yet he doth not draw the most of them. Yet I deny, that here is any show of dissimulation, for the Lord in very deed requireth, that he doth require, and forbiddeth in very deed that he doth forbid. But if there be any thing here, wherein humane reason may murmur, this is rather it, that the Lord should seem either unwisely, or unjustly to command that which he knoweth can not be done, or to forbid that which he knoweth sufficiently can not but be done.
BVT thou art no Hypocrite, whiche so apparantly •• sest such a filthy spéech. That which God commaundeth, he alwayes commaundeth without dissimulation: that whiche he for biddeth, he forbiddeth simplye. But thou wilt say, he eftsoones requireth of some one that whyche yet he would not he should do: if you be credited, giue an example. He requireth of Pharao, that he let the Israelites goe, and yet he will not that he should dismisse thē, séeing he willingly hardened him. He sendeth Isay, who should require of the people amendment of life, yet he blindeth the people, that seeing, they shoulde not sée. He dayly calleth many, whome yet he draweth to himselfe. This thou sayest is your doctrine, I graunte, for so we ⟨p. 185⟩haue learned to speake out of the word of God, but we for al that, denie God to be a dissembler, for to command, and to nill are not contraries, but these in déede are contraries, to commaunde and forbidde, to will and to nill, therefore God shoulde then haue bin a dissembler, if hée shoulde haue commaunded Pharao to let the Israelites go, and should haue letted Pharao that he should not obey it, when he was readie to obey: or if he shoulde say to the vnbeléeuers, I wil, that you repent, and in the meane, in not drawing them, should bidde them be retchlesse of repentance. And albeit it be true, that God willeth, that is, approueth and accepteth whatsoeuer he commaundeth, and playnely manifesteth his nature, both in bydding, and forbidding, yet it followeth, not that he alwayes gyueth grace to those, to whome he commaundeth or forbiddeth any thing, that they can performe that he commaundeth, or absteyne from that he forbiddeth. The Lord therefore sayd to Pharao by Moses, send away my people, and yet he doth not moue his heart, but hardneth it. He saith to the Israelites by the Prophete Esai, Repent: and himselfe sayde to the Pharises Repent: and by Paule, beléeue the Gospell, and yet he doth not draw the most of them. Yet I denie, that héere is any shew of dissimulation, for the Lorde in verie déede requireth, that hée doth require, and forbiddeth in very déede that he dothe forhidde. But if there be any thing héere, wherein humane reason may murmure, this is rather it, that the Lord shoulde séeme eyther vnwisely, or vniustly to commaunde that whiche he knoweth can not be done, or to forbidde that which he knoweth sufficiently can not but be done.
But be it far away, that any want of wisdom or iniquity be found in God. Yea, he is most wise, who advanceth his own glory with such horrible judgements, and maketh manifest to us what is the blindness ⟨p. 186⟩and malice of mans mind, and how miserable the state of man is without his especial grace, punisheth the wicked, and teacheth his with trembling and fear to be careful of their salvation, and to reverence God. And unjust he can not be, albeit he requireth that which he knoweth can not be performed, and forbid that which he knoweth can not be avoided, for neither is he bound to any man, nor doth he require any thing but that which by good right is due to him. And whereas man is not able to perform, let him accuse himself, who did prodigally lavish the most plentiful abilities which he had received from God.
But be it farre away, that any wante of wisedome or iniquitie be found in God. Yea, he is most wise, who aduāceth his owne glorie with such horrible indgements, and maketh manifest to vs what is the blindnesse ⟨p. 186⟩and malice of mans mind, and how miserable the state of man is without his especial grace, punisheth the wicked, and teacheth his with trembling and feate to be carefull of their saluation, and to reuerence God. And vniust he can not be, albeit he requireth that whiche he knoweth can not be performed, and forbidde that whiche he knoweth can not be anoyded, for neyther is he bound to any man, nor dothe he require any thing but that whiche by good right is due to him. And whereas man is not able to performe, let him accuse himselfe, who did prodigally lauish the most plentifull abilities which he had receyued from God.
IF it be objected against them, that God hath two wills, and that contrary one against another, that is one manifest in his commandments, and the other secret, they ask who hath manifested that secrete will to Calvin, for if Calvin and his do know it, it is not secrete, but if they know it not, why do they avouch an unknown thing?
IF it be obiected agaynste them, that God hath two willes, and that contrarie one againste another, that is one manifest in his commaundementes, and the other secreate, they aske who hath manifested that secrete will to Caluine, for if Caluine and his doe knowe it, it is not secrete, but if they know it not, why do they auouch an vnknowen thing?
THAT God hath two wills, much less contrary, the very Manichees have not said, as those who had rather determine two beginnings, than to vomit out this blasphemy, that God doth daily infinite things willingly, which none might in deed suspect, no man denieth but he that is mad. But in those things which he hath manifested to us, how many things be there, whose reason is so secrete in God, that it passeth the understanding even of Angels?
THAT God hath two willes, muche lesse contrarie, the verie Manichées haue not sayde, as those who hadde rather determine two beginnings, than to vomite out thys blasphemie, that God dothe dayly infinite thinges willingly, which none might in déede suspect, no man denyeth but he that is madde. But in those things whiche he hathe manifested to vs, howe manye things be there, whose reason is so secrete in God, that it passeth the vnderstanding euen of Angels?
This is the secret and incomprehensible will of God, which we avouch, partly being urged with experience, and partly being taught by the words of all the Prophets and Apostles, who cry out almost on every leases side of their Books, that the judgements of God are unsearchable, and his ways past finding out. When we come to this will, we secretly reverence it, whose [Greek or Hebrew] wherefore we confess that by no means we can understand. To us therefore it is assuredly manifest, that there is some secrete and insearchable will of God, and he that speaketh so, doth not search out unknown things, but to thee O Sycophant, how can there be no will of God unknown, which in deed knowest not thy self?
This is the secret and incomprehensible will of God, which we auouche, partly being vrged with experience, and partly being taught by the wordes of all the Prophets and Apostles, who crye out almost on euery leases side of their Bookes, that the iudgements of God are vnsearchable, and his wayes past finding out. When we come to this will, we secretely reuerence it, whose 〈non-Latin alphabet〉 wherefore we confesse that by no meanes we can vnderstande. To vs therefore it is assuredly manifest, that there is some secrete and insearchable will of God, and he that speaketh so, dothe not search out vnknowen things, but to thée O Sycophante, howe can there be no will of God vnknowen, which in déede knowest not thy selfe?
