[Opuscula theologica omnia; (Lugduni Batavorum: Joannes Orlers & Joannes Maire; Prostant Amstelodami, apud Henricum Laurentium, 1614)]

Lucas Trelcatius, Sr. (1542–1602), born at Atrecht (Arras) in the year of our Lord 1542, proved himself a faithful steward in the Lord’s vineyard during an age of great tribulation and light. Descended of French stock, amidst the afflictions attending the Church of God in the Netherlands, he was nurtured in the bosom of Rome yet, by the singular mercy of divine providence, was awakened to the purity of the Evangelical truth. Fleeing the errors and superstition of Popery, Trelcatius sought the company of those who, in Geneva and throughout the Reformed Churches, followed the pure doctrine of Christ. Instructed at Douai in humane and theological learning, he embraced the Reformed faith and thereafter devoted his gifts to the edification of Christ’s flock, ministering to French and Dutch congregations in exile—especially in London and the Low Countries. In the year 1587, he was called to serve as Professor Primarius at the illustrious Academy of Leiden, wherein he expounded Holy Scripture and delivered the Institutes of Sacred Theology with singular diligence and orthodoxy, contending earnestly for the faith once delivered to the saints. Trelcatius was a most prudent and learned divine, well-versed in the Holy Fathers and the method of the scholastic doctors, but always subjecting all to the judgment of God’s Word. His Institutio Theologicae and other writings served as lamps for the feet of many, defending sound doctrine against Papists and the rising errors of Arminianism. In life and doctrine he adorned the Gospel, training ministers after the godly pattern. Called to his reward in 1602, he left behind a legacy of steadfastness, learned labors, and a son, Lucas Jr., to carry forth the testimony of the Reformed faith.

Lucas Trelcatius, Sr. (1542–1602), born at Atrecht (Arras) in the year of our Lord 1542, proved himself a faithful steward in the Lord’s vineyard during an age of great tribulation and light. Descended of French stock, amidst the afflictions attending the Church of God in the Netherlands, he was nurtured in the bosom of Rome yet, by the singular mercy of divine providence, was awakened to the purity of the Evangelical truth. Fleeing the errors and superstition of Popery, Trelcatius sought the company of those who, in Geneva and throughout the Reformed Churches, followed the pure doctrine of Christ. Instructed at Douai in humane and theological learning, he embraced the Reformed faith and thereafter devoted his gifts to the edification of Christ’s flock, ministering to French and Dutch congregations in exile—especially in London and the Low Countries. In the year 1587, he was called to serve as Professor Primarius at the illustrious Academy of Leiden, wherein he expounded Holy Scripture and delivered the Institutes of Sacred Theology with singular diligence and orthodoxy, contending earnestly for the faith once delivered to the saints. Trelcatius was a most prudent and learned divine, well-versed in the Holy Fathers and the method of the scholastic doctors, but always subjecting all to the judgment of God’s Word. His Institutio Theologicae and other writings served as lamps for the feet of many, defending sound doctrine against Papists and the rising errors of Arminianism. In life and doctrine he adorned the Gospel, training ministers after the godly pattern. Called to his reward in 1602, he left behind a legacy of steadfastness, learned labors, and a son, Lucas Jr., to carry forth the testimony of the Reformed faith.

Table of Contents:

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LOCUS XI: ON DIVINE PREDESTINATION

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I. INTRODUCTION

Having thus far considered God’s Covenant, especially the Gracious Covenant, by which we become partakers of Christ and all His benefits, we now proceed to explain its causes and parts, the first of which is God’s eternal Predestination. According to this predestination, we arrive at salvation through the merit of Christ by means ordained by God. From predestination, as from its only fountain—clear in itself but difficult because of differences among men—flow God’s benefits to us for His glory. This topic of Predestination, necessary and useful in itself, though clear, is rendered difficult, perplexing, and obscure partly by the common weakness of the human mind, dim in divine matters, and partly by the disagreeing opinions of theologians, both ancient and modern, in its explanation.

We shall endeavor in the first constructive part to draw out, confirm, and illustrate its true sense from Holy Scripture (from which alone apodictical arguments in matters of religion are derived), adding, where the matter requires, the consensus of the purer Church, approved by the testimonies of the learned, lest anyone should think we are introducing new doctrine. In the second destructive part, we shall expose the principal errors and refute the principal sophistries against sound doctrine.

II. FIRST PART: CONSTRUCTIVE

In the first part, since today the controversy is not principally whether predestination exists (for to deny Predestination is to deny Divine Providence, of which it is a part, and to deny Providence is to deny Divinity), but:

  1. Whether it should be preached to the people.
  2. What should be preached concerning it, if it is to be preached.

We shall prove these two points:

  1. That it should be preached, and how.
  2. What should be preached concerning it, both generally and specifically—that is, we shall declare the truth of this doctrine by defining both the name and the thing, and by explaining its parts.

A. WHETHER THE DOCTRINE OF PREDESTINATION SHOULD BE PREACHED

Those who deny it should be preached rely chiefly on these arguments (how false they are will be shown in its place): three concerning men, three concerning God.

Concerning men:

  1. This doctrine removes the true use of prayers, exhortations, etc.
  2. It most often brings despair to the timid and weak consciences.
  3. It lifts others up with presumption and fills them with carnal security, thereby precipitating contempt for piety and virtue.

Concerning God, this doctrine:

  1. Presents Him as a tyrant, absolutely destroying whomever He wishes.
  2. Makes Him a respecter of persons, giving unequal things to equals.
  3. Makes Him the author of evil, ordaining sin for His glory while causing men’s destruction.

We, on the contrary, teach that it should be preached, but in the manner that will now be stated, for these six reasons:

  1. Because it is dictated by the Holy Spirit, the best teacher, both for thinking and speaking.
  2. It is part of the Gospel to be preached to every creature.
  3. It illustrates God’s glory, namely His wisdom, justice, and mercy.
  4. It humbles men in themselves, that they may rest in God alone.
  5. It excites them to gratitude.
  6. It supports their confidence in God’s grace against all Satan’s devices and trickery.

Thus also Augustine, especially in his book On Correction and Grace, teaches at length, particularly with these three arguments:

  1. That Christ and the Apostles preached it.
  2. That it makes us glory in God, not in ourselves.
  3. That it fortifies the faithful in truth and piety against falsehood and impiety.

B. HOW PREDESTINATION SHOULD BE PREACHED