[Theses theologicae, variis temporibus in Academia Sedanensi editae et ad disputandum propositae; (London: 1683)]

Louis Le Blanc de Beaulieu (1614–1675), a faithful minister and learned professor in the Reformed churches of France, was born, according to varying accounts, either in Longvilliers near Paris or in Senlis, into a noble lineage known for its fidelity to the gospel. His family, enriched with civil dignity and ecclesiastical zeal, had long adorned the cause of Christ in France; his grandfather Étienne Le Blanc served as royal counselor and wrote piously on Christian devotion. Educated in the spirit of Geneva and Beza, Le Blanc rose early to prominence as a preacher in Sedan, a stronghold of French Huguenot piety, where he served over thirty years. In 1644, he was appointed professor of theology at the renowned Academy of Sedan, succeeding the eminent Des Marêts, and was several times rector and moderator, guiding both ecclesiastical polity and theological instruction with singular prudence. A man of profound intellect and irenic disposition, Master Le Blanc strove not only for the propagation of pure doctrine but for the peace of the visible church, even being appointed by civil magistrates, including the Marshal of Turenne, to mediate reconciliation between Protestants and Papists—though in vain. His involvement with the Synod of Alençon in 1637 as a commissioner to assess the doctrines of Amyraut and others shows the esteem in which he was held for both doctrinal precision and spiritual sobriety. As Pierre Nicole testified, he was “a precise man with a clear mind,” discerning with rare clarity the subtleties of authors and doctrinal variance. He departed this life in Sedan in 1675, leaving behind not the noise of controversy, but the fragrance of wisdom and charity, ever laboring for truth and unity in the house of God.

Louis Le Blanc de Beaulieu (1614–1675), a faithful minister and learned professor in the Reformed churches of France, was born, according to varying accounts, either in Longvilliers near Paris or in Senlis, into a noble lineage known for its fidelity to the gospel. His family, enriched with civil dignity and ecclesiastical zeal, had long adorned the cause of Christ in France; his grandfather Étienne Le Blanc served as royal counselor and wrote piously on Christian devotion. Educated in the spirit of Geneva and Beza, Le Blanc rose early to prominence as a preacher in Sedan, a stronghold of French Huguenot piety, where he served over thirty years. In 1644, he was appointed professor of theology at the renowned Academy of Sedan, succeeding the eminent Des Marêts, and was several times rector and moderator, guiding both ecclesiastical polity and theological instruction with singular prudence. A man of profound intellect and irenic disposition, Master Le Blanc strove not only for the propagation of pure doctrine but for the peace of the visible church, even being appointed by civil magistrates, including the Marshal of Turenne, to mediate reconciliation between Protestants and Papists—though in vain. His involvement with the Synod of Alençon in 1637 as a commissioner to assess the doctrines of Amyraut and others shows the esteem in which he was held for both doctrinal precision and spiritual sobriety. As Pierre Nicole testified, he was “a precise man with a clear mind,” discerning with rare clarity the subtleties of authors and doctrinal variance. He departed this life in Sedan in 1675, leaving behind not the noise of controversy, but the fragrance of wisdom and charity, ever laboring for truth and unity in the house of God.

Table of Contents:

<aside>

THESES THEOLOGICAL: CONCERNING THE PREDESTINATION AND ELECTION OF MEN

</aside>

WHEREIN IS SET FORTH THE OPINION OF THOSE CALLED REMONSTRANTS, OR ARMINIANS, AND ALSO OF THE DOCTORS OF THE AUGSBURG CONFESSION, CONCERNING THE PREDESTINATION AND ELECTION OF MEN.

Thesis I: Of the Purpose to Expound Remonstrant and Lutheran Views

After we have set forth and compared the doctrine of the Roman School and the Reformed School concerning the nature, object, effects, and causes of Predestination, Election, and Reprobation, and also concerning the order wherein the divine decrees in this matter are disposed, it hath seemed not unprofitable to add briefly what is the opinion of those in the Netherlands who call themselves Remonstrants, and also of the theologians of the Augsburg Confession, touching these same matters.

I. Of the REMONSTRANTS’ Opinion:

I. Of Predestination:

Thesis II: Of the Remonstrants’ Twofold Use of Predestination

And first, to begin with the usage of terms which obtaineth among them, the Remonstrants are wont to take Predestination in a twofold sense. First, as it signifieth that general decree whereby God, of His most free will, ordained not to save or damn this man or that precisely, but in general to save believers and reprobate unbelievers; that is, to appoint and establish in His mind a certain manner or way, according to which He would save and damn, though it was possible and free to Him to act and proceed in another way or manner concerning the salvation or perdition of men, and to determine and decree otherwise concerning this whole matter.

Thesis III: Of the Special Decree of Predestination

Secondly, as it signifieth a special divine decree whereby He ordained, according to the aforesaid decree, to save these and to destroy those; that is, to destine these, considered as faithful, unto eternal life, and those, considered as unfaithful or such as will not believe, to devote unto eternal death and destruction.

Thesis IV: Of General and Particular Predestination

The former act, according to them, ought simply and in general to be called Predestination unto life and unto death; but the latter is the Predestination of this man or that unto life or unto death.

II. Of Election:

Thesis V: Of the Twofold Election