[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.

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Theses Theologicæ: Of the Cause of Predestination

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Wherein is Set Forth Whether There Be in Man Any Cause or Reason of His Predestination. And Concerning This Matter is Propounded the Doctrine of the Roman School, and of Those Among the Protestants Who Are Called by the Singular Name of Reformed.

I. Of the Opinion of the Roman School:

In the foregoing theses we have observed that predestination is taken in the Roman School in divers manners. And first, certain men do restrict the word predestination unto that decree whereby God from eternity hath absolutely ordained to confer heavenly glory upon certain men. According to others, however, predestination doth comprehend only that decree whereby God hath prepared for certain men means infallibly conducive to the attainment of heavenly glory. But today, among the greater part of the theologians of the Roman School, both these decrees are comprehended under the name of pred Petersburg, Virginia, USA, and in this sense is the word commonly taken in this disputation.

Of the Consideration of Predestination:

Moreover, predestination, taken under this notion, according to the theologians of the Roman School, may be considered in threefold wise. First, by reason of the very act of the divine will, whereby God doth appoint men unto salvation. Second, by reason of the effects of that act, which are conferred upon man in time, and all which are referred unto grace and glory. Lastly, according to the termination and relation which the divine will from eternity hath had unto those effects to come. In the first manner, all the doctors of the Roman School confess, without any hesitation, that no cause of divine predestination can be given or conceived on the part of man, nor of the divine will, which, being itself the cause of all things, can have no cause.

Of the Question Concerning Effects & Relation:

But here the question is of predestination considered in the second and third manner, to wit, according to the effects which God, as predestinating and electing men, worketh in men or about men. And also according to the outward respect which the will of God predestinating hath unto those effects, unto which from eternity it is freely terminated. Namely, it is inquired whether there be any cause of all the effects of predestination in us, which is not to be numbered among those effects. Or, which cometh to the same, whether God, electing and predestinating these and those, hath considered and foreseen in them somewhat which may be the reason or motive of their predestination and election, unto which, forsooth, they may be referred as unto a cause, in any wise moving and meritorious, of whatsoever good things befall them by virtue of their predestination and election: and so whether there be in man some cause or reason why he is predestinated by God, and why this man rather than another is elected?

Of the Scope of the Question:

Which question respecteth only adults. For as touching infants departing this life before the use of reason, it is held certain among all in the Roman School that there is nothing in them which can be the cause or condition of their election. So that the whole controversy is whether in those predestinated who depart this life in mature age, there can be assigned any cause in any wise meritorious, or any reason of their predestination and election, as touching all its effects? And indeed such a cause or condition as always hath a certain connection with predestination.

Of the Divers Opinions in the Roman School:

Concerning which matter there are and have been divers opinions in the Roman School. For first, certain Schoolmen have been found who thought the meritorious cause of predestination, as touching all its effects, to be good moral works preceding the grace of justification. To wit, that God from eternity hath elected unto grace and eternal salvation those whom He foresaw, without any supernatural grace, would by the powers of free will act well morally, and so in some sort prepare themselves for grace; and that they would, as it were, by a certain congruity invite God to give it. This opinion Gregory of Valencia ascribeth unto Thomas of Argentina, Gabriel, and Ockham, ancient Schoolmen; likewise unto Chrysostom Javellus, a Dominican, who wrote in the former century.

Of Other Opinions on Merits:

Others have thought the cause of predestination to be merits, not indeed preceding grace, but following it. For they said that God from eternity decreed to confer grace upon that man, and the other effects of predestination following, whom He foresaw would rightly use the grace received, and would have merits by divine grace. Which thing they explained by the example of a king who would give a horse to that soldier whom he deemed would use the horse well, and so for the future good use of the horse, he would give the horse. As Thomas relateth, question 23, article 5, and Durandus in Distinction 41, book 1, of the Sentences.