[Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua; (At Edinburgh: Printed by Robert Waldegraue, printer to the Kings Maiestie, Anno Dom. 1591.)]

Theodore Beza, born on June 24, 1519, in Vézelay, France, was a distinguished theologian, scholar, and reformer of the Protestant Reformation. Educated under the humanist Melchior Wolmar, Beza initially pursued law but later embraced the Reformed faith, leading to his exile from France. In 1548, he settled in Geneva, where he became a close associate of John Calvin. Beza's contributions were manifold. He served as a professor of Greek at the Academy of Lausanne and later at the Geneva Academy, where he succeeded Calvin as the chair of theology. His leadership extended to the Company of Pastors in Geneva, where he played a pivotal role in shaping Reformed theology and church governance. A prolific writer, Beza authored several significant works. His De jure magistratuum (1574) defended the rights of magistrates against tyranny, and his editions of the Greek New Testament were instrumental in biblical scholarship. Beza also penned a biography of Calvin and contributed to the Genevan Psalter, enhancing the liturgical life of the Reformed churches. Throughout his life, Beza was actively involved in theological debates, notably defending the doctrine of predestination and engaging in dialogues with Lutheran theologians. His efforts were crucial in consolidating the Reformed tradition during a period of religious upheaval. Beza passed away on October 13, 1605, in Geneva, leaving behind a legacy as a steadfast guardian of Reformed orthodoxy and a key figure in the Protestant Reformation.

Theodore Beza, born on June 24, 1519, in Vézelay, France, was a distinguished theologian, scholar, and reformer of the Protestant Reformation. Educated under the humanist Melchior Wolmar, Beza initially pursued law but later embraced the Reformed faith, leading to his exile from France. In 1548, he settled in Geneva, where he became a close associate of John Calvin. Beza's contributions were manifold. He served as a professor of Greek at the Academy of Lausanne and later at the Geneva Academy, where he succeeded Calvin as the chair of theology. His leadership extended to the Company of Pastors in Geneva, where he played a pivotal role in shaping Reformed theology and church governance. A prolific writer, Beza authored several significant works. His De jure magistratuum (1574) defended the rights of magistrates against tyranny, and his editions of the Greek New Testament were instrumental in biblical scholarship. Beza also penned a biography of Calvin and contributed to the Genevan Psalter, enhancing the liturgical life of the Reformed churches. Throughout his life, Beza was actively involved in theological debates, notably defending the doctrine of predestination and engaging in dialogues with Lutheran theologians. His efforts were crucial in consolidating the Reformed tradition during a period of religious upheaval. Beza passed away on October 13, 1605, in Geneva, leaving behind a legacy as a steadfast guardian of Reformed orthodoxy and a key figure in the Protestant Reformation.

Table of Contents:

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BOOK I: FIRST, CONCERNING GOD

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I. The Excellence and Necessity of the Knowledge of God

  1. Seeing that the whole sum of all wisdom and felicity doth consist in the true knowledge of God, it is most meet that all our endeavours should be spent in seeking to attain unto that knowledge, as far as we may be capable of it.

  2. Not that a full and perfect knowledge of his Majesty, who is far greater than the capacity of men and angels can reach unto, may be any wise comprehended within our understanding; but that we should bend all the powers of our souls and bodies, to know that one God, who is the author and giver both of soul and body.

II. The Sources and Certainty of the Knowledge of God

  1. And although human reason be able to afford us some proofs whereby we may be taught that there is a God, and but only one; and whereby also his attributes may be in some sort made known unto us; yet notwithstanding, those proofs are more sure and strong, yea, and altogether the most undoubted, which for this purpose are fetched and drawn out of God's word: that is, out of the sacred writings of the holy prophets and apostles, contained in the Old and New Testament.

  2. For, albeit the knowledge of God which is derived from the consideration of his works and power hath many notable uses, yet is it nothing comparable with that light which is gotten from the holy Scriptures; both because this knowledge revealed by the word doth wholly flow and proceed from God himself, and also, inasmuch as God in this his written word hath manifested how, and after what manner, he will be known and worshipped of men.

III. The Certitude and Duty of Belief in God

Now, whether there be a God or no, we are to be so far from making any question thereof, that we are bound most firmly, with all our hearts, without all wavering and doubting, to believe that point. And therefore we avouch, that the raving madness of all atheists, who make a question whether there be a God or no, ought not so much to be confuted by words and reason, as it ought to be clean rooted out of the society of men by the magistrate, and the stiff maintainers of it taken from amongst men.

For though all men by nature, as it is now corrupt, be void of the true God, nevertheless, there are certain motions and sparks of the knowledge of God imprinted in the mind of every man, which cannot altogether be put out. And as these motions do testify that man was born to worship God, so unless a more full light be joined unto them, they leave man straying and groping in the dark, and are small or nothing behoofful unto him.

Therefore, as the knowledge which man hath by nature is not altogether of no use unto salvation, so is it very far from being of itself sufficient thereunto: it bereaveth them indeed of all excuse, who quench that small light of nature (though never so corrupt) which is left in them.

IV. The Nature and Attributes of God

  1. True it is indeed, that he who goeth beyond all bounds can in no wise be defined, and that that exceeding brightness of God, which no man can attain unto, cannot be comprehended by our darkness; yet he may be, as it were, shadowed out by this description: and so we may say that God is he who hath his being in himself, whose nature is of himself, invisible, without beginning, without ending, infinite, incomprehensible, indivisible, unchangeable, no bodily substance, but a being most pure, most simple, and every way most perfect, wise, mighty, good, just, merciful, free, who hath created all things of nothing, &c.

And therefore, we do detest the multitude of gods acknowledged among the Gentiles, the grossness of the Anthropomorphites [those heretics so called, because they held God to have a body and members like a man], the fury of the Manichees, and all such like.