Theodore Beza - Of good works

Welcome to No Compromise Radio, a ministry coming to you from Bethlehem Bible Church in West Boylston.

No Compromise Radio is a program dedicated to the ongoing proclamation of Jesus Christ, based on the theme in Galatians 2, verse 5, where the

Apostle Paul said, But we did not yield in subjection to them for even an hour, so that the truth of the gospel would remain with you.

In short, if you like smooth, watered -down words to make you simply feel good, this show isn't for you.

By purpose, we are first biblical, but we can also be controversial. Stay tuned for the next 25 minutes as we're called by the divine trumpet to summon the troops for the honor and glory of her

King. Here's our host, Pastor Mike Abendroth. Welcome to No Compromise Radio ministry. My name is

Mike Abendroth, and we are back into Teddy B, Teddy Beza, Theodore Bezer, for those of you here in New England.

I am reading through The Christian Faith by Theodore Beza, translated by James Clark, and this is printed in Crawford, Edinburgh, and I don't know, it doesn't really have a publisher,

I don't think. It just says exactly that, Christian Faith by Theodore Beza, translated by Clark, talks about how this book was a bestseller during the

Protestant Reformation, and first published at Geneva in 1558, so it's just a little, it's kind of like a summary of The Christian Faith.

It's just concise. It's, I think, Packer had that book called Concise Theology, or if you have a summary of Christian theology by Louis B.,

Louis Burkhoff, Louis Burkhoff, 1559, Beza moves to Geneva and became the colleague and successor to John Calvin, who died five years later in 1564.

Beza published in 1565 his edition of the Greek New Testament, and James Clark said, with valuable notes.

Now, I think this is interesting here. However, he, Beza, maintained close contact with Knox, Melville, and other

Scottish worthies. Remember that Banner of Truth book called the Scots, or the

Scot worthies? And after long and faithful service in the cause of God and truth, he was taken home 1605.

The Christian Faith has not changed, this book. It was the same in Beza's time as it is now, i .e.,

biblical. Modernists have departed from the faith by departing from Scripture, all of which is given by inspiration of God, 2

Timothy 3. May God bless this work to the glory of Christ and to the edification of Christ's people.

Theodore Beza. We're in chapter 4, the Holy Spirit. In my book, page 22, section 414.

I think last time maybe I redid a little bit. I'm hoping that's not the case now. It's been a few weeks since I have been in Beza.

I got pneumonia a couple weeks ago, and I still sound like I have the sniffles and have some debris,

I guess, in my lungs, but it is what it is. Supposedly, I'm not contagious. I think

I stopped antibiotics four days ago, something like that. It's called preacher's pneumonia because you can still preach with it, like walking pneumonia.

414, those who say that we disapprove of good works slander us falsely.

This is Theodore Beza, the section on the Holy Spirit. How apropos is this? This is like no -compromise radio.

Those who say that we disprove of good works slander us falsely.

Now, before I even begin to read, of course, when you talk to people who either functionally or theologically or both don't grasp the difference between the first use of the law and the third use of the law, the way

I'm talking about first use is the law of God as a mirror to show unbelievers their need of the

Savior, to condemn them, to accuse them, to damn them.

That's the law's first use. Hopefully it's not going to damn, it's going to have them run to the

Savior who did perfectly obey the law. And if you put the mirror to Jesus' life, of course, you'd see nothing but righteous living and obedience.

Third use of the law, God doesn't change, His law doesn't change, but our relationship to God changes because of the

Son Jesus was sent by the Father, and now we're adopted as sons, right? The Spirit of God regenerates us.

And so our relationship to the lawgiver, He's no longer judge, He's Father. And so this third use,

God guides. It's a guide versus a mirror. It's a guide to help us to live versus a mirror to show that we're damned and doomed.

I'm all for good works. I just don't want them in the category of justification, because if you put them there,

I'm going to be all over you. This final justification craze, a lordshipy kind of craze at times, or hyper -lordship, whatever you want to call it, obviously

Jesus is Lord. Obviously when God justifies somebody's sanctification, He begins to sanctify.

But fruit and evidence is a lot different than ground, right? The ground of salvation is always the

Lord Jesus, and then we have fruits and evidences. We want good works. I want people to obey

God's law, not to keep their salvation, earn their salvation, but out of gratitude, they respond to God's law.

They want to obey. If God would do what He did for them, i .e. save them, if He didn't spare

His own Son, but He freely gave Him up for us all, if the Lord Jesus dies on the cross for not

His sins, but for ours, suffers what's the equivalent of an eternity of hell in those three condensed hours when

God the Father was judging the Son, my God, my God, why have you forsaken me, the Son said, obviously then

I want to obey. I want to be pure. I don't cheat on my wife.

I don't look at pornography. When I do something wrong and I am prideful and self -righteous or I have thoughts, idolatrous thoughts or whatever it is, lustful thoughts,

I repent. I want to make things right. I go to the Lord and say, please forgive me.

I am pro -law. I am not antinomian, and if you call me an antinomian, you have the wrong definition historically of antinomianism, and you don't understand first use and third use, and you don't understand

I'm wanting to keep good works in a certain category. Think about even justification, sanctification of good works as three categories found not just in the standards of Westminster, but London Baptist Confession, Savoy, etc.

We are all wanting good works. I want good works. I want the congregation,

I pastor along and myself as well, to evangelize, to pray, to read their

Bibles, to serve, to do the one another's. I want that. I preach that.

Therefore, I'm not an antinomian. I just will not let you, whoever the you is,

John Piper types, jam, smuggle, import works into ground.

That's just not going to happen. When I talk that way online, I think people go, oh, he's, was he like, he doesn't want the law?

Well, of course I want the law, but I want it to be used lawfully, and so here Bezos said those who say that we disapprove of good works slander us falsely.

It is a slander to call me an antinomian. It's not true. Maybe I'm more antinomian than you are.

I have a certain view of the law that's different than you, but that doesn't make me technically an antinomian. This then,

Bezos said, is evident. Those who say that we find fault with good works on the pretext that we say that we are justified by Jesus Christ alone, received by faith alone, falsely slander us.

That's true. I've been falsely slandered by people. Okay, no big deal.

I'm just a nobody. It doesn't matter. It's the same idea here, but we confess that in order to give entirely to God the glory which belongs to him and to be conformed to his holy word, we differ from them on the subject of good works on three principal points.

As for the rest, we are very far from saying that Christians must not practice good works nor abstain from bad works.

On the contrary, we say that he basically lies who calls himself a Christian and does not strive to avoid the vices which

God has condemned and to follow the true virtues. I totally agree with that.

Are you listening to me? Mike Ebendroth, No Compromise Radio, Bethlehem Bible Church. We believe if you call yourself a

Christian, you are lying if you're not striving to avoid sin and to seek after righteousness.

I get it, but my whole ministry is not built around, well, are you sure you're a

Christian? You're almost Christian discovered. No, no. It's about feeding saints as well and comforting saints and their bruised reeds, et cetera.

Back to Beza. But as we heartily and freely confess, here are the differences which we hold on this subject.

415, the first difference in the subject of good works, what the good works are and what the bad are.

Okay, so he's going to try to define this. Firstly, we do not follow their opinion in their distinction between what are good and bad works before God.

As for ourselves, we are satisfied with the will of God alone to know the certain rule of what pleases or displeases

Him and consequently of what is good or bad. We wish here no other or better testimony of the will of God than His holy law,

Psalm 119, Leviticus 18, Deuteronomy 30, to which it is not lawful to add anything or take away anything.

Deuteronomy 4, Deuteronomy 12, Matthew 18, Revelation 22, that is why we do not hold as good works before God those things which are only founded on the opinions of men, no matter who they are,

Matthew 15, Isaiah 1, Colossians 2. Moreover, we say that it is not sufficient that there be simply an express word of God to do or not to do something, but that it is also necessary besides doing the work with a regard to this revealed will, that we be assured in our heart by the word of God that what we are doing is pleasing to Him, Romans 8.

As St. Paul says, that which is done without faith, that is to say, all that is done when our conscience has doubts about God's approval and consequently

His will, is only sin, Romans 14. Beza, section 4, 16, the most excellent works, the quality of true prayer according to the word of God, Theodore Beza.

The law, which is called the Ten Commandments, is divided into two tables. The one describes our duty to God, and the other our duty to our neighbor.

In the same way, we say that there are two sorts of good works. The one concerns service to God, the other has respect to our neighbor, and the first excels the second as far as God excels every creature.

Prayer But among the fruits that faith produces universally in all true

Christians, we esteem the invocation of the name of God through Jesus Christ to be the principle.

This is what we call prayer. Moreover, it is more pleasing to Him than any other work, whether in prayer we are asking

Him for something, or singing His praises, or giving Him thanks. But here is what we require for prayer.

In the first place, that it sets out with a spirit which has confidence that it will be heard, in the measure in which this is expedient.

For St. James says, It is necessary to ask with assurance, without doubting. He who doubts is like a wave of the sea tossed and driven by the winds.

Let not such a man think that he will receive anything from the Lord. This is what

St. James says about it, James chapter 1. Thus, all prayer which is not regulated according to the word of God is worth nothing.

For without faith it is but sin, Romans 14. And where there is no word and commandment of God, there is no faith but only foolish and vain opinion,

Romans 10. This is what we have said before. Prayer which is made in a language unknown to him who prays is therefore a true mockery of God, 1

Corinthians 14. In the same way, that which asks for something which is not according to God, but which is repugnant to his nature and his will, is blasphemy against his majesty,

Romans 8, Matthew 20. So much is necessary that this be a work pleasing to God.

It follows that prayer which is addressed to any other intercessor or other advocate than the only mediator between God and man,

Jesus Christ, does extreme dishonor to God and all his saints. In the first place, one will not find a single word in Holy Scripture to act in such a manner.

But on the contrary, an express commandment says to us to ask all from God, in the name of Jesus Christ alone,

John 14 and 16. Our sole mediator and perpetual advocate, 1 Timothy 2, 1

John 2, Hebrews 7, and Hebrews 9. Further, if we must seek an intercessor who loves us, whom shall we find who loves us as much as him who gave his life for us, even when we were enemies,

John 15, Romans 5. And if it is a question of having an intercessor endowed with power and influence, who then has as much power as him who reigns at the right hand of the

Father, Matthew 28, Hebrews 1, 7, and 8. And who will be sooner heard by the

Father than his own Son, the well -beloved in whom he is well -pleased and in whom he loves all his own,

Matthew 3, 17, and Ephesians 1. Finally, seeing that the spirits of the deceased saints of this world are in heaven and their bodies in the earth, how shall it be possible to conclude that they hear our prayers without falling into this dilemma?

If we say that they are present in our midst, we make them of infinite essence.

If we prefer to say that even being absent as to sense they perceive our intention, we give them the attribute of knowing our hearts.

Now, to have an infinite essence or to know the hearts of things which are alone proper to God, we therefore cannot address our prayers to the saints who are separated from this life without, by doing that, making them gods.

And of course, you see what Bezos is doing here when it comes to prayer and to whom we are praying. Could you find anybody more loving than the

God you're praying to, the triune God? Can you find anyone with more power than the triune

God to whom you pray? And why would you settle for somebody whose bodies are in the graves, right?

They're not omnipresent. They're not omniscient. That would be a false God. Some Babylon say that saints perceive and contemplate in the

Trinity as in a mirror all the things which otherwise would be secret and hidden to them. Is this not a very stupid and ridiculous fantasy?

There's a little no -co -bazer. Who told them this? And then supposing this were so, the saints thus view in detail what

God has decided to do or not to do, so that there would be no need that their prayers intervene?

But in Christ who dwells in us by His Holy Spirit and to whom alone we must pray without undoubting assurance.

These arguments have no right to exist. Thus I conclude that this practice of praying to dead saints is completely vain and displeasing to God.

It has no foundation in the Word of God and does great honor and great wrong to Christ. It arises partly from the ignorance of men and partly from their false faith.

But what come, what may, say our adversaries? Love never perishes, 1

Corinthians 13, thus the saints whose spirits dwell in heavenly glory desire the furtherance of our salvation,

Luke 16. We confess that this is so, but who is the man of good sense who would conclude from this that the saints hear our prayers?

Or if they hear them, for the angels which surround us, we confess that this is true of them.

Would they attribute to themselves the office which belongs only to the mediator alone? Would they desire to be as inferior advocates and mediators to whom we must address ourselves and pray?

But someone answers that from ancient times one has seen miracles occur close to the graves of the martyrs.

I mean, this is like Medjugorje, this is Lord's kind of stuff. Then Beza says, well then, exclamation, it is that the

Lord has wished by this means to commend us to the faith of the martyrs, not that we should pray to them, but adore his power that was in them.

It is this which gives testimonies that the martyrs are alive in heaven, thanks to him whom they had served and adored while living in this world and whose truth they had sealed with their blood.

Nevertheless, we openly declare that in our opinion, those who out of curiosity have so magnified such miracles have given good service to Satan to establish his mystery of iniquity.

Thereupon our adversaries replied that it is permitted and even commanded to us to pray for one another.

However, they do not say that Christ must be stripped of his office since, as they say, if there is only one mediator of redemption, it is not similarly true of intercession.

But on the contrary, we read very often in Scripture that Christ is not only the sole redeemer but also the sole advocate with the

Father. In speaking thus, we in no way imagine that Christ is as a supplicant on his knees for us before the

Father. We mean that by the perpetual fragrance of his unique sacrifice, he reconciles us to the

Father, gives efficacy to our prayers before God. As for the rest, when we pray mutually for one another, we do not by that make ourselves mediator above Christ but, on the contrary, united in heart as the rule of charity and the word of God commands us, we pray through Christ, our unique mediator to God, who is

Father to us all. This consideration and manner of proceeding cannot be done for those who have departed from this world.

And in essence, what Beza is saying, you're going to make mediators out of dead people?

It's devaluing the great advocacy of the Lord Jesus. You can't have both.

You can't have a great advocate Jesus and great advocates other saints that died, including

Mary. You've got to choose. You've got to choose. So, No Compromise Radio, Theodore Beza, page 25,

The Holy Spirit. But the supporters of this superstition allege generally that they have recourse to dead saints because they themselves are unworthy of coming directly to Christ without bringing other intercessors below him.

Touching this point, I will also say briefly what we think of this. You know,

I'm not worthy to come, I have to come with someone worthy. It sounds so humble, doesn't it? Our prayers are not founded in any way on any good which might be in us, but only on the merit and excellence of Christ, who, with all his benefits, is made ours by faith.

The allegation of our adversaries of which I have spoken is in no degree scriptural. It can proceed from nothing other than infidelity.

For since it is true that we can never enough declare how unworthy we are in ourselves, on the contrary, before praying, if we do not wish to pray in vain, we must have the assurance of certainly obtaining what we ask in the name of Christ, provided that this would be profitable for us.

We are indeed reconciled to God by his Son, who is our soul -worthy intercessor.

James 1, Matthew 7, Luke 11, John 14. Without this confidence, it is not possible to be heard by God.

Moreover, if they do not wish to believe us, let them at least give credit to Chrysostom and Ambrose.

Chrysostom, speaking of the Canaanite woman, says, Tell me, woman, how is it that you have dared to approach him?

For you are a sinner and full of iniquity. I know, she says, what I will do. See the prudence of this woman?

She does not pray to St. James. She makes no request to St. John. She does not come to St.

Peter, neither regards the company of the apostles. But in place of all that, she takes repentance for her female companion, and thus goes with it to the sovereign fountain.

The same author has written what follows in the same passage. He's talking about Chrysostom. When you wish to ask something from a man, you inquire, what is he doing?

And someone answers, he's sleeping or he has no time. Or the valet might not even condescend to reply.

But towards God, one has no need of all this. For in whatever place you may be, you can call upon him.

He will hear you. No doorman, middleman, or valet is necessary. But say, have pity on me, my

God. Elsewhere the same St. Chrysostom says, there's no need of patrons toward God, nor of detours to flatter the others.

But although you are alone, you have no patron or human advocate, and you pray to God apart by yourself, you will obtain your request.

Likewise, St. Ambrose, taking up the similitude which people yet so often, and which is as if it were their whole refuge, say, one is accustomed through shame that God be commonly left behind to use this base excuse, saying that one must go to God by these means, by the means by which they count has access to a king.

But who is the man so foolish and imprudent who wishes to give to the count the honor which is due the king?

For if they were found with such customs, they would justly be condemned for the crime of treason.

In the same place, the author adds, one goes to the king through his offices.

For the king is a man, and he does not know to whom he ought to give public appointment. But in order to please

God, who knows everything, and knows which each one deserves, we have no need to tell of a human advocate to help us with his commendations.

But we have need of a sanctified mind. Following Holy Scripture, we reckon that when true prayer is one of the most important pleasing offerings that every

Christian can make to God, provided that it be properly and suitably done. For it is a work which has respect to the first table of the laws, and contains a clear confession as much as God's power to His goodness, and fear and reverence due to Him alone.

That's the end of the section for this good work of prayer. He's going to talk more about duties and works toward our neighbor.

He's going to talk about indifferent works and other things. But we like works at No Compromise Radio.

You ought to go do some works. To get saved? No. Jesus did the works for that. But we like good works as a grateful response to God, showing the fruit and evidence of a true and lively faith.

Right? This is No Compromise Radio. My name is Mike Abendroth. Israel is coming up. Email me.

No Compromise Radio with Pastor Mike Abendroth is a production of Bethlehem Bible Church in West Boylston.

Bethlehem Bible Church is a Bible teaching church firmly committed to unleashing the life -transforming power of God's word through verse -by -verse exposition of the sacred text.

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