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A68592
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A briefe declaration of the chiefe points of Christian religion set forth in a table. Made by Theodore Beze.; Summa totius Christianismi. English
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Bèze, Théodore de, 1519-1605.; Whittingham, William, d. 1579.
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1613
(1613)
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STC 2002; ESTC S115308
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23,499
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92
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A Briefe Declaration of the chiefe points of Christian religion set forth in a Table Made by THEODORE BEZE GAL. III. D. The Scripture hath shut vp all vnder sin to the intent that the promise by the faith in Iesus Christ should be giuen to them that belieue At London Printed for Tho Man 1613. GOD the eternall purpose to elect Christ An effectuall vocation Free mercie faith Iustification and sanctification Glorification to life everlasting By mercie and uustice The Iudgement of God the last end of Gods councell is his glory The creation of man Corruption loue hate to forsake Adam no vocation hardening of hart no knowledge of the Gospell Iniustice and pollution Condemnation to death euerlasting By iudgement The Iudgement of God the last end of Gods councell is his glory contempt of the Gospell an vnprofitable vocation prescience or foreknowledge A briefe Declaration of the Table of Predestination CHAP. I. The question of Gods eternall Predestination is not curious or vnprofitable but of great importance and very necessary in the Church of God SAint Augustine in his booke of The profit of Perseuerance chap. 14. saith that they which were against him as Aduersaries in this question did alleadge that this doctrine of Predestinaon did hinder the preaching of Gods word coused that it could not profit As if saith he this doctrine had hindered the Apostle Saint Paul to doe his dutie vvho so oftentimes dooth commend vnto vs and teach Predestination and yet neuer ceaseth to preach the vvord of God Also saith moreouer As hee that hath receiued the gift can better exhort and preach so hee that hath receiued this gift dooth heare the Preacher more obediently and with greater reuerence c. VVee doe therefore exhort and preach but they onely which haue eares to heare doe heare vs quietlie and to their comfort in those that haue them not this sentence is fulfilled that hearing with their eares they doe not heare for they heare with the outward sense but not with the inward consent Now why some men haue these eares and others not it is because it is giuen to some to come and to others not Who knew Gods counsell must that bee denied which is plaine and euident because that cannot bee knowne which is hid and secret Again in the 15. chap. I pray you saith hee if some vnder the shadow of Predestination giue themselues to slothfull negligence and as they are bent to flatter their flesh so followe their owne lusts must wether foreiudge that this which is written of the fore-knowledge of God is false Now surelie this is verie handsome and to the purpose that vvee shall not speak that which by the Scripture is lawfull to speak Oh wee 〈◊〉 say you least he should be offended which is not able to vnderstand and take it And shal we not feare say I lest whiles we hold our tongue he that is able to take the truth be taken and snared with falshood and error Also in the 20 chapter of the same book he writeth in this sort If the Apostles Doctors of the Church vvhich came after them did the one and the other both teaching the eternal election of God purely and truly and also retaining the faithfull in godly life and manners what moueth these our Aduersaries seeing they are ouercome with the manifest and inuincible truth to thinke they speake wel saying Although this doctrine of Predestination bee true yet it ought not to be preached to the people Nay so much the rather it is good to be throughly preached that he that hath eares to hear may heare And who hath them but hee that hath receiued them of God who promiseth to giue them And as for him that doth not receiue it let him refuse it if he wil so that he that doth receiue it may take it drinke it be suffised and haue life For as wee must preach the feare of God to the end that God may be truly serued so must we preach predestination that he which hath eares to heare may hear reioyce in God not in him selfe for the grace of GOD towards him This is the mind of that excellent Doctor as touching this point Which notwithstanding bindeth vs to two conditions the one is that wee speake no further heerein then Gods word doth limit vs the other that we set forth the same thing which the Scripture teacheth accordingly and to edification Wherefore vvee will briefly speake of both these parts first of the doctrine it selfe and next of the vse and applying of the same CHAP. II. Of the eternall counsell of God hid in himselfe the vvhich afterwards is known by the effects thereof GOd whose iudgements no man can comprehend whose waies cannot be found out and whose vvill I ought to stoppe all mens mouthes 2 according to the determinate vnchangable purpose of his wil by the vertue vvhereof all things are made 3 yea eueÌ„ those things which are euill and execrable not in that they bee wrought by his diuine couÌ„sell but forasmuch as they proceede of the Prince of the aâ—re that spirit which worketh in the children 4 of disobedience hath determined 5 from before all beginning with himselfe to create all things in their time for his glory 6 namely men whoÌ„ he hath made after two sorts cleane contrary one to the other Whereof hee maketh the one sort which it pleased him to chuse by his secret will and purpose partakers of his glory through his mercie 7 and these vvee call according to the word of God the vessells of honour the elect the children of promise and predestinat to saluation 8 and the others whom likewise it pleased him to ordain to damnation that hee might shew foorth his wrath and power to be glorified also in them wee doe call the vessels of dishonour and wrath the reprobat and cast off from all good works 9. This election or predestination to euerlasting life being considered in the will of God that is to say this selfe same determination or purpose to elect is the first fountaine and chiefe originall of the saluation of Gods children neither is it thereon grounded as some say because God did foresee their faith or good workes but onely of his owne good will 10 from whence afterwards the election the faith the good workes spring foorth Therefore when the Scripture will confirme the children of God in fuâ—l and perfit hope it doeth not stay in alledging the testimones of the second causes that is to say in the fruites of faith nor in the second causes themselues as faith calling by the Gospell neither yet sometimes in Christ himselfe in whom notwithstanding we are as in our head elected and adopted but ascendeth higher euen vnto that eternall purpose vvhich GOD hath determined onely in himselfe 11. Likewise when mention is made of the damnation of the reprobate although the whole fault thereof bee in