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
themselues yet notwithstanding somtimes when need requireth the scripture to make more manifest by this comparison the great power of God his patience and the riches of his glory towards the vessels of mercy 13 leadeth vs vnto this high secret which by order is the first cause of their damnation of the which secret no other cause is known to meÌ„ but onely his iust will which wee must with all reuerence obey as coÌ„ming from him who is onely iust and cannot by any meanes nor of any man in any sort be comprehended 14. For we must put difference betwixt the purpose or ordinance of reprobation and reprobation it selfe Because God vvould that the secret of this his purpose should be kept close froÌ„ vs again we haue the causes of reprobation damnation which depeÌ„deth therof expressed in Gods word that is to say corruption lack of faith and iniquitie which as they be necessarie so are they also voluntary in the vessels made to dishonour 15 like as on the other part when wee describe orderly the causes of the saluation of the elect wee put difference betwixt the purpose of electing which God hath determined in himselfe and the election which is appointed in Christ in such sort that this his purpose or ordinaÌ„ce doth not onely goe before election in the degree of causes but also before all other things that follow the same 16. CHAP. III. How God putteth in execution his eternall counsell aswell towards the elect as the reprobate THe Lord God that hee might put in execution this eternall counsell to his glory prepared away according to his infinite wisedom indiffereÌ„t both to those that hee would chuse and those also which hee would refuse For when he determined to shevv his infinite mercie in the saluation of the elect and also his iust iudgement in the condemnation of the reprobate it was necessary that hee should shut vp both vnder disobedience sinne to shew his mercy to all 1 those that belieue 2. that is to say to the elect because faith is a gift of god which properly belongeth vnto theÌ„ 3 and coÌ„trariwise to haue iust cause to condemne them to whom it is not giueÌ„ to belieue 4. nor to know Gods mysteries 5. Therefore GOD did this in such sort and with such wisdome that the whole fault of the reprobates damnation lyeth in themselues and on the other side all the glory and praise of the elects saluation belongeth wholly to his onely mercy For he did not create man a sinner for then he should haue beene with reuerent feare bee it spoken the author of sinne which afterwards hee could not iustlie haue punished but rather he made him after his owne image 6 to wit in innoceÌ„cie purity holiness who notwithstanding without constraint of any neither yet forced by any necessitie of concupiscence as touching his will which as yet was not made seruaunt vnto sinne 8 willinglie and of his owne accord rebelled against God binding by this meanes the vvhole nature of man to sin and so consequently to the death of bodie soule 9. Yet we must confesse that this fall came not by chance or fortune seeing his prouidence doth stretch forth it selfe euen to the smallest things 10 neither can we say that any thing doth happen that God knoweth not or careth not for except wee would fall into the opinion of the Epicures from the which God preserue vs neither yet by any bare or idle permission or sufferance which is separate from his will and sure determination For seeing hee hath appointed the end it is necessarie also that he should appoint the causes which lead vs to the same end vnlesse we affirme with the wicked Manichees that this end happeneth at all aduentures or by meanes of causes ordained by some other God Further more wee cannot thinke that any thing happeneth contrary to Gods will except wee deny blasphemously that hee is omnipotent Almightie As Saint Augustine noteth plainly in his booke De correptione gratia chap 104. Wee conclude therefore that this full of Adam did so proceede of the motion of his will that notwithstanding it happened not without the vvill of God whom it pleaseth by a maruailous and incomprehensible mean that the thing which hee doth not allow for asmuch as it is sin shold not happen without his will And this is done as wee said before that hee might shew the riches of his glory towards the vessels of mercie and his vvrath and power vpon those vessels which hee hath made to set foorth his glory by their shame confusion 12. For the finall end of Gods counsell is neither the saluation of the elect nor the damnation of the reprobate but the setting forth of his own glory in sauing the one by his mercy and condemning the other by his iust iudgement Then to auoid al these blasphemies vnto the which the infirmitie of our wits doth draw vs let vs confesse that the corruption of the principall worke that GOD hath made which is man is not happened by chaunce nor without the will of him who according to his incomprehensible wisedome dooth make and gouerne all things to his glory Albeit wee must confesse in despight of mans iudgement which was limitted in the beginning within a certaine compasse and after was miserably corrupted that the whole fault of his damnation lieth in man forasmuch as betwixt the secret and incomprehensible will of God and that corruption of mans nature which is the verie first occasion of the reprobates damnation the wil of the first man is a mean vvhich being created good hath willingly corrupted it selfe and therby opened the doore to the iust iudgement of God to condemn al those to whom it doth not please him to shew mercie And if they would yet obiect and cauill saying that they cannot resist the will of GOD 13 let vs suffer them to their owne destruction to plead against him vvho wil be able enough to defend his iustice against their quarrelling Let vs rather reuerence that which passeth the reach and compasse of our wits turne our minds whollie to praise his mercie who by his onely grace hath saued vs when wee deserued the like punishment and damnation and were no lesse sinners and wicked then they CHAP. IIII. By what order God proceedeth to declare after a sort to execute his election WHen God had determined with himselfe the things before meÌ„tioned he by a more manifest order of causes which notwithstanding was eternall as all things are present to him disposed orderly all the degrees whereby hee vvould bring his elect vnto his king dome Forasmuch therefore as he is merciful yet could not forget his iustice before all other things it was necessary that a Mediator should be appointed by whoÌ„ man might be perfectly restored that this should bee done â—y that free mercy and grace which doth appeare in the â—aluation of his
Ioh. 6. g. 64. 70. 8 Mat. 2. d. 38. with Ioh. 8. c. 24. CHAP. VIII 1 Gala. 2. d. 21. Rom. 11. a. 6. 2 Ioh. 6. e. 44. 45. and in diuerse places besides 3 Rom. 8. f. 29. 30. in the same in the whole chap. 9. 10. 11 1. Cor. 2. c. 10. Ephe. 2. a. 4. 5. b. 9. 2. Tim. 1. c. 9. 1. Pet. 1. a. 12. and in diuerse places besides 4 Mat. 10 c. 22. 5 Ro. 5. a. 1. 5. Mat. 5. b. 12. in the same 24. d. 48. 6 Ro. 8. c. 14. 7 Rom. 8. f. 29. 30. Ephe. 1. a. 4. 5. b. 9. 8 Ioh. 1. 10. e. 27. 9 Rom. 3. a. 2. in the same 8. g. 38. 1. Cor. 2. c. 10. 11. 2. Tim. 1. b. 7. 1. Ioh. 3. d. 24. 10 Psal 95. b. 8. Ioh. 20. e. 27 11 2. Cor. 13. b. 5. 12 Gal. 4. a. 6. 1. Ioh. 3. d. 24. 1. Cor. 2. c. 10. 11. in diuers other passages which wee haue already alleged 13 Rom. 6. almost through the whole chap. 1. Ioh. 3. a. 7. 14 Ro. 6. b. 11. 12. Eph. 4. g. 29. 30. 15 2. Cor. 4. a. 4. 16 Rom. 8. e. 26. 17 Rom. 7. d. 24. 18 Rom. 8. d. 15. 16. 19 Rom. S. e. 27 Ephe. 4. g. 29. in the same 1. c. 14. 1. Cor. 1. d. 22. and in other places oftentimes 20 Rom. 11. d. 29. Heb. 6. d. 17. 2. Tim. 2. c. 19. 21 Rom. 8. g. 38. Ioh. â— d. 33. Rom. 4. d. 21. in the same 5. a. 5. Ephe. 3. b. 12. Heb. 4. d. 16. 1. Cor. 1. a. 9. 1. Thes 5. d. 24. Heb. 10. d. 23 22 1. Cor. 1. c. 10. 11. 12. Ro. 8. c. 16 1. Ioh. 3. d. 24. 23 1. co 13. c. 9. 24 1. Tim. 6. c. 12. Gala. 5. c. 17. 25 Ro. 6. a. 1. Iam. 3. d. 17. 26 2. Pe. 1. b. 10. 27 Ro. 8. e. 28. f. 31. eueÌ„ to the verie end of the cha Ioh. 13. b. 15. Rom. 5. a. 3. Iam. 1. a. 2. 28 Rom. 8. 16 g. 38. 39. 29 Iud. 23. f. 43. 30 Iam. 4. d. 13. 14. 15. 2. Tim. 2. d. 25. Iud. 12. c. 20. 31 Rom. 9. c. 21. 2. Tim. 2. d. 25. 32 Mat. 5. b. 16 1. Cor. 9. d. 22. 1. Pet. 2. b. 12. 33 Phil. 2. b. 12. 1. Pet. 1. c. 17. Rom. 11. c. 20. 34 Rom. 9. c. 23. 35 2. Tim. 2. c. 18. 19. 21. 36 Rom. 1. c. 15. 37 1. Pet. 3. d. 2. The end De bono perseuerantiae Obiect Answer The counsell purpose and will of God is the fountaine originall of all causes Vessels of honour Vessels of dishonour Our electioÌ„ is hid in the secret purpose of God Reprobation is hid in the secret purpose of God The secret purpose to elect or reproue onely appertaineth to God but the causes of election and reprobation are manifest in the Scriptures Why man was created good but yet so that he might willingly becom euil The creation of man Corruption The fall of Adam chanced not with out the wil ordinance of God Fâ—câ—ir ad Laurent Chap. 99. The whole fault of maÌ„s perdition is in himselfe and not in God The foundation of that electioÌ„ which is manifest to vs. A Mediator was necessarie Iesus Christ our Mediator Iustification sanctification in Christ Externall vocation The Law The Gospel The inward calling What free will is after the fall of Adam Faith hath two parts Faith which doth aporehend iustification by Christ and sanctification Baptisme The Lords Supper A sure confidence Gods adoption or free choise of Infants The old Adam is the foundation of that reprobation which mans iudgement can attaine vnto The iudgemeÌ„t of God toward infants that are reprobate How reprobatioÌ„ is first manifested No calling to the Gospell An vnprofitable calling or of none effect The full execution of Gods counsell In the elect In the reprobate The glory of God Perfectly iust perfectly mercifull God is perfectly iust What discretion the matter it self requireth What manner of words and speech must be vsed Consideration of the persons How they may prosecute this matter How this doctrine must be applied Iustification by faith is vnprofitable if it bee seperat from election Peace of coÌ„science dependeth on predestination 1. Cor. 2. d. How a man may haue assurance of his election By what signes faith is known The effects of the holy Ghost in the elect The assuraÌ„ce of the vocatioÌ„ is knoweÌ„ by faith and so by the vocation the election The confidence to perseuere to be saued is sure and certaine The election onely doth comfort vs in all afflictions The doctrine of reprobation ought not to be suppressed Reprobation must be wisely considered It may not be applyed particularly We must labor to win all men The doctrin of reprobation maketh men huÌ„ble It maketh the grace of God to be better knowen of the elect It bringeth a godly care It doth coÌ„firme vs against all offences The reprobate resist against God in vaine