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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…Theodore Beza, 1578

REFUTATION.REFVTATION.

pp. 42–5226 passages

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.

:88p. 42

REFUTATION.

REFVTATION.

:89p. 42–43

FIRST I demand whence thou hast drawn this, that God created one man that he might place him in. Paradise. Verily of some secrete revelation, in which thou placest the perfection which thou seasest not to dream long since. I read that Adam was placed in that most pleasant Garden: but that this was the chief and determined purpose with the Lord, that he might place him there, I read in no place. Yea if thou wilt stand upon the very words, I rather read, that he was created to have dominion over every living creature. Therefore ⟨p. 43⟩the foundation of thine argumentation is fallen, as that which resteth not upon the authority of Scripture, but upon thine own fantastical dream. God sent a sleep upon Adam, did he respect that when he made him? he made him a coat of skin, but did he therefore create him? Seest thou how sottishly thou shouldest conclude? But thou wilt say that this Paradise is a figure of eternal life. But tell me from whence also haste thou that? because the Lord, and after him Paul and John, by the name of Paradise, understand celestial glory? Indeed a strong Argument, as though the Grecians understood not by this word all pleasant orchards, and that it is usual in Scripture with these like earthly shows to shadow eternal felicity.

:97p. 45

Also, he assigned Saul King over Israel, but for a time: which albeit he did not manifest at the beginning, yet he sufficiently hath proved it, when he received him. And together when he decreed that he would reject him, he determined the cause justly, and he would take from him his kingdom for his own fault, all which are certainly collected by the success. And the other is this, which common reason doth show us, that nothing is done which God knoweth not, or against his will, or he being idle: for neither ignorance, nor imbecility is agreeable with the nature of God, nor an idle foreknowledge may be attributed to him, specially in the government of so excellent a work, that is to say, of Man, but that for the most part the wicked assertion of Epicures will be confirmed, That God careth not for men. For it will be, that he being idle, that is, doing nothing, he suffered Adam to be circumvented of Satan, and at last, as one awaked out of sleep, endeavoureth to give remedy.

Also, he assigned Saule King ouer Israell, but for a time: whiche albeit he did not manifest at the beginning, yet he sufficiently hathe proued it, when he receiued him. And togither when he decréed that he woulde reiect hym, he determined the cause iustely, and he would take from him his kingdome for his owne faulte, all which are certainly collected by the successe. And the other is this, whiche common reason doth shewe vs, that nothing is done which God knoweth not, or against his will, or he being idle: for neither ignoraunce, nor imbecilitie is agréeable with the nature of God, nor an idle foreknowledge may be attributed to him, specially in the gouernment of so excellent a worke, that is to saye, of Man, but that for the moste part the wicked assertion of Epicures wil be confirmed, That God careth not for men. For it wil bée, that he being ydle, that is, dooyng nothing, he suffered Adam to be circumuented of Sathan, and at laste, as one awaked out of sléepe, endeuoureth to giue remedy.

:107p. 48–49

Tell me therefore (that we may amongest many choose one singular example) when Satan endeavoured to destroy Joseph by his brethren, by whom God had decreed to save the Israelites, what did he? truly the self thing that he had decreed, against whom he did oppose himself, that is, that Joseph having gotten authority in Egypt, might prepare refuge for the Church of GOD. Joseph therefore respecting Gods decree, and comforting his amazed brethren, said: You did not send me hither, but God. Therefore, where I said, that the second causes do readily endeavour themselves to the will of God, as appertaineth to the corrupt will of the wicked, is thus to be understood, that we may rather consider the issue than the form oft hat will. But these (it may be) are too far fetched,¹ which yet I thought good to set down in moe words, that in part I might display the wickedness, and in part the foolishness of him, who yet shamed not to object unto us those things, which of what forte they should be, he verily never seemeth to have understood. I come to the matter. We show, that all things come to pass by the eternal immutable decree of God, for that with him is neither ignorance, nor imbecility, nor [Greek or Hebrew] negligence, nor any alteration of counsel. We also show this, that those things that are changed are not changed, but by the eternal and immutable coū sell ⟨p. 49⟩of God. But this third we have approved, which dependeth of the aforesaid, that this collection is most sure, this thing is so come to pass, therefore it was the counsel of God, that it should so come to pass.

Tell me therefore (that we maye amongest manye choose one singular example) when Sathan endeuoured to destroy Ioseph by his brethren, by whome God hadde decréed to saue the Isralites, what did he? truely the selfe thing that he had decréed, againste whome he did oppose himselfe, that is, that Ioseph hauing gotten auctoritie in Egipt, might prepare refuge for the Church of GOD. Ioseph therefore respectyng Gods decrée, and comforting his amayed brethren, said: You did not send me hether, but God. Therefore, where I saide, that the seconde causes do readily endeuour themselues to the will of God, as appertaineth to the corrupt will of the wicked, is thus to be vnderstoode, that wée maye rather consider the issue than the forme oft hat will. But these (it maye be) are too far fetcht,¹ whiche yet I thought good to sette downe in moe wordes, that in parte I might displaye the wickednesse, and in parte the foolishnesse of him, who yet shamed not to obiecte vnto vs those things, which of what forte they shoulde be, he verily neuer séemeth to haue vnderstoode. I come to the matter. We shew, that all things come to passe by the eternall immutable decrée of God, for that with him is neyther ignoraunce, nor imbeciiltie, nor 〈non-Latin alphabet〉 negligence, nor anye alteration of counsell. We also shewe this, that those things that are chaunged are not changed, but by the eternall and immutable coū sell ⟨p. 49⟩of God. But this thyrde we haue approued, which dependeth of the aforesayd, that this collection is most sure, this thing is so come to passe, therefore it was the councel of God, that it should so come to passe.

1Gen. 453•.

:108p. 49

Of these it is easily gathered, what is to be thought of the end of the first made man, truly that (which the issue showeth) he was created good, but with this condition, that in certain time, of his own accord, and by no fault of the Creator, this goodness being lost, he might ignorantly prepare the way, both to them that are to be saved in mercy, by whose salvation, God hath decreed from everlasting to manifest his glory: and also to those that should justly be damned, in whose just destruction, likewise he determined from everlasting, to show forth the immeasurableness of his justice, and severity. Adam therefore was created good, so that if thou considerest this straight of nature by it self, that is the integrity and innocency, then he might and ought to be saved, and also his posterity that he was to bring forth like to himself. But if thou considerest Gods decree, that is, wherefore he created him good, thou shalt find he neither could remain good, which appertaineth to the success, nor that his posterity could be borne in any other estate, then in that whereto as enthralled, God from everlasting had determined they should be borne.

Of these it is easily gathered, what is to be thoughte of the ende of the fyrst made man, truely that (which the issue sheweth) he was created good, but with this condicion, that in certayne time, of his owne accorde, and by no faulte of the Creator, this goodnesse béeing lost, hée mighte ignorauntly prepare the way, both to them that are to be saued in mercy, by whose saluation, God hath decréede from euerlasting to manifest his glory: and also to those that should iustly be damned, in whose iust destruction, lykcwyse he determined from euerlasting, to shew forth the inmeasurablenesse of his iustice, and seueritie. Adam therefore was created good, so that if thou consyderest this straight of nature by it selfe, that is the integritie and innocencie, then he might and ought to bée saued, and also his posteritie that hee was to bring forth lyke to himselfe. But if thou consyderest Gods decrée, that is, wherefore he created him good, thou shalt fynd hée neyther could remayne good, which appertayneth to the successe, nor that his posteritye could be borne in anye other estate, then in that whereto as inthraled, God from euerlasting had determined they shoulde be borne.

:110p. 50

Who I pray thee could indifferently suffer these things to be spoken of God, which are not to be found in men, except such as are destitute of all wit and reason? But if he had with himself foresette an end, I ask of thee what it was? Thou wilt say to bless all men. Now therefore good fellow show how the counsels of God are not uncertain, and infirm. Howe God is not variable and inconstant, how not altogether weak, if by no means he now perform that which he had determined, concerning the blessed life of all men. For neither canst thou say by that thine invention, that even those whom he saveth, are not saved by thy forged decree, seeing they are saved by Grace, not by nature. And there is no doubt, that very many are given over to eternal forments, seeing without Christ there is no salvation, and Faith cometh of hearing. But by his own fault thou wilt say. I grant it, but what doth that help thee? For if that were decreed with God, to save Adam, and all his posterity, surely either God will not, or he can not perform that he had decreed: if he will not, then he hath changed his purpose, if he cannot, then is he not omnipotent. But how far off both be from the nature of God, thou seest. Therefore, also that kind of Doctrine, by thine argument, which enforceth us to these blasphemies is false. Yet further I guess thou haste one refuge in store, that is, that thou mayest say that God indeed created Adam, and all men comprehended in him to eternal life, but upon condition, if Adam should persist in his innocency, which was set in his power, and therefore that God seemeth not to have changed his purpose.

Who I pray thée could indifferently suffer these thinges to be spoken of God, whiche are not to be founde in men, except suche as are destitute of all witte and reason? But if he hadde with himselfe foresette anend, I aske of thée what it was? Thou wilte saye to blesse al men. Now therefore good fellowe shewe howe the counsells of God are not vncertaine, and infirme. Howe God is not variable and inconstante, howe not altogither weake, if by no meanes he now performe that which he had determined, concerning the blessed life of all men. For neither causte thou saye by that thine inuention, that euen those whome he saueth, are not saued by thy forged decrée, séeing they are saued by Grace, not by nature. And there is no doubt, that very manye are giuen ouer to eternall forments, séeing without Christ there is no saluation, and Faith commeth of hearing. But by his owne faulte thou wilte say. I graunte it, but what doth that helpe thée? For if that were decréede with God, to saue Adam, and all his posteritie, surely either God will not, or he can not performe that he had decréede: if he will not, then he hathe changed his purpose, if he cannot, then is he not omnipofent. But how farre off both be from the nature of God, thou séest. Therefore, also that kinde of Doctrine, by thine argument, whiche enforceth vs to these blasphemies is false. Yet further I gesse thou haste one refuge in store, that is, that thou maiste say that God indéed created Adam, and all men comprehended in him to eternall life, but vppon condition, if Adam should persist in hys innocencie, which was set in his power, and therefore that God séemeth not to haue chaunged his purpose.

:112p. 51

Therefore that which is said of the condition, is utterly to be taken in the contrary part, (that is to say) that Adan was created with condition of the fall interjected, but that utterly which should be performed, albeit willingly, freely, and readily, yet necessarily, seeing that Gods decree could not fail. For the decree of God dependeth not upon the will of Adam, but the contrary, Adams will of Gods decree, with whose efficacy, notwithstanding the will was not enforced, but by his own voluntary motion, (albeit Adam neither knowing nor respecting the end, and therefore sinning) was carried to the end appointed of God, that is, to this point, that the way might be opened both to the mercy and severe justice of God. For in one and the same work, Adam of his own accord, and therefore fining endeavoured one thing, and God wrought an other thing: so indeed Adams and the Devils drifts were frustrate, because there is no counsel against the Lord.¹

Therefore that whiche is saide of the condition, is vtterly to be taken in the contrarie parte, (that is to saye) that Adan was created with condition of the fall interiected, but that vtterly whiche shoulde be performed, albeit willinglye, fréelye, and readily, yet necessarilye, séeing that Gods decrée coulde not faile. For the decrée of God dependeth not vppon the will of Adam, but the contrarie, Adams will of Gods decrée, with whose efficacie, notwithstanding the will was not enforced, but by his owne voluntarie motion, (albeit Adam neyther knowing nor respecting the ende, and therefore sinning) was carried to the ende appoynted of God, that is, to this point, that the waye mighte be opened bothe to the mercie and seuere •ustice of God. For in one and the same worke, Adam of his owne accorde, and therefore finning endenoured one thing, and God wrought an other thing: so indéede Adams and the Diuells drifts were frustrate, bicause there is no counsell againste the Lorde.¹

1Prou• […] 30.Prou• 〈…〉 30.

:113p. 51–52

But God justly using a sinful instrument, wrought that he would: because what soever he hath determined, it is wholly requisite that if should come to pass also, even as he had appointed. If these things do not satisfy thee, which rest upon these stayed principles, that God is ever just, although men conceive not always how he can be just, that God dependeth not of second causes, but always justly doth govern them, even then also when they do wickedly, that God doeth nothing at unawares, and with no certain end determined, nor that he is ignorant of any thing, nor to will, or discern any thing which he cannot, nor that he idly beholdeth what shall come, or what is, but that he doeth all things (as ⟨p. 52⟩Solomon saith to his own glory, and therefore to have fore-decreed to do: that God cannot be changed; but also that those things, which are changed, with all fixed and firm circumstances, are of his immutable counsel changed, If I say those things do not satisfy thee, which rest upon such certain principles, and so agreeable to the nature of God, and so innumerable testimonies and examples of Scripture, I say freely, that I now take no pains to satisfy thee and thy faction. For he that doeth that, shall verily do in such wise, as if (as he saith) he would do it of purpose.

But God iustely vsing a sinfull instrument, wrought that he woulde: bicause what soeuer he hath determined, it is wholly requisit that if shoulde come to passe also, euen as he had appointed. If these thinges do not satisfie thée, whiche reste vpon these stayed principles, that God is euer iuste, althoughe men conceiue not alwases how he can be iuste, that God dependeth not of second causes, but alwayes iustely dothe gouerne them, euen then also when they doe wickedlye, that God doeth nothyng at vnwares, and with no certaine ende determined, nor that he is ignoraunt of any thing, nor to will, or discerne anye thing whiche he cannot, nor that he ydly beholdeth what shall come, or what is, but that he doeth all thinges (as ⟨p. 52⟩Salomon saith to his owne glorie, and therefore to haue fore-decréede to doe: that God cannot be chaunged; but also that those things, whiche are changed, with all fixed and firme circumstaunces, are of his immutable counsell chaunged, If I saye those thinges doe not satisfie thée, whiche reste vppon suche certaine principles, and so agreable to the nature of God, and so innumerable testimonies and examples of Scripture, I say fréely, that I now take no paines to satisfie thée and thy faction. For he that doeth that, shall verily doe in suche wise, as if (as hée saith) he woulde doe it of purpose.