Everything stood against reception; rude messengers and fierce enemies prove the growth came from God's power alone
For if the matter is considered in itself, everything ought to have stood in the way of men receiving that doctrine, and Scripture which is its foundation. First, the genius of the doctrine itself. For it sets before us to be believed very many mysteries which human sense judges folly; and it commands and exacts things that most of all repugn human affections — namely that we bear Christ's cross, deny ourselves, and for Christ crucified be ready to leave wealth and pleasures and pour out our life (Matthew 16:24).
Next, those who announced that doctrine to men did not use art and eloquence, by which men's minds are usually bent. Nor did they prevail among men by authority, or by fame of wisdom and learning. Nor were they powerful men who could terrify by threats and arms and compel people to embrace their doctrine; but most of them were rude and unlettered men, earning their living by mechanical arts, from the nation of the Jews, despised and hated by all others, and held for barbarians and ignorant by those who were then thought wise and learned. Add that they were preaching to men nursed in another religion, and occupied by many and great prejudices. For the superstition from which they were being turned away they had received from their ancestors, and they saw it established by the consent of peoples, the vote of the wise, and great authority then.
Finally, it can scarcely be said how many and how sharp and powerful enemies the doctrine contained in our scriptures had. For the teachers of the Jews and the philosophers of the nations assailed it with great effort. The former opposed their own authority; the latter exercised against it all the sharpness of their ingenium and unfolded their eloquence. And besides, the magistrates and princes of the age most atrociously persecuted those who had embraced it, and raged against them with every kind of punishment. Since therefore nothing aided it humanly, and on the contrary it had all things adverse, it is necessary that its increase and propagation be ascribed to the power of the one God. For if any other sect and religion has crept widely and found many followers, that was done by human means. Muhammadanism spread briefly from Arabia through many provinces; but that was done by arms and open force. Next, that doctrine in many things flatters the flesh.
Latin
XIV. Etenim, si res in se consideretur, omnia obstare debuisse, quominus doctrinam illam, et Scripturam, quae est illius fundamentum, homines reciperent. Primo doctrinae ipsius genius. Nam credenda proponit mysteria plurima quae sensus humanus stultitiam judicat: eaque jubet et exigit quae maxime repugnant humanis affectibus: ut scilicet Christi crucem bajulemus, nos ipsos abnegemus, et pro Christo crucifixo parati simus opes et voluptates relinquere, et vitam profundere. Deinde qui doctrinam illam hominibus annunciarunt, non usi sunt arte et eloquentia, quibus hominum animi flecti solent. Neque apud homines valuerunt authoritate, seu sapientiae et doctrinae fama. Nec fuere viri potentes qui minis et armis terrere potuerint, et ad doctrinam suam amplectendam cogere: sed fuerunt plerique viri rudes et idiotae, vitam tolerantes mechanicis artibus: ex Judaeorum gente caeteris omnibus contempta et exosa: ab iis, qui tum sapientes et docti existimabantur, pro barbaris et inscitis habiti. Adde quod praedicabant hominibus alii religioni innutritis, quique multis et magnis praejudiciis occupati erant. Etenim superstitionem, a qua avertabantur, a majoribus acceperant, eamque firmatam videbant populorum consensu, sapientum calculo, et magna tum authoritate. Denique vix dici potest quot et quam acres et potentes hostes doctrina, scripturis nostris contenta, habuerit. Judaeorum enim magistri, et Philosophi gentium magno conatu eam impugnabant. Ac priores quidem suam authoritatem opponebant: posteriores vero in eam omne ingenii acumen exercebant, et facundiam explicabant. Et praeterea magistratus et principes saeculi atrocissime persequebantur eos, qui eam amplexi fuerant, et in eos omni genere suppliciorum saeviebant. Cum ergo nihil eam humanitus adjuverit, contra vero omnia habuerit adversa, necesse est ut illius incrementum, et propagatio unius Dei virtuti ascribatur. Cum si quae alia secta et religio late serpsit, et multos sectatores invenit, id factum sit humanis mediis. Nam Mahumetismus ex Arabia brevi per provincias multas propagatus est: sed id factum est armis, et vi aperta. Deinde quod doctrina illa in multis carni adblanditur.
About this text
Louis Le Blanc de Beaulieu - Sedan Theological Theses, newly rendered from the 1675 London Latin. Covers De Theologia through Angelorum & Hominum Sanctorum Cultu Romana I-LXXVII and Pars Secunda (Reformata) I-XL. Not the collected folio.
English follows locked Pitt Latin through Imaginum CLOSED + Sanctorum Cultu Romana CLOSED + Pars Secunda Reformata I-XL. 1675 PDF ~384-390 (book ~370-376); Vision OCR + pdftotext + tess. No modern English. This slice densifies Sanctorum Pars Secunda I-XL. Next: Pars Secunda XLI–fin (~CI). Claim stays claimed (book densify not done).
Catalogue & scope
ESTC R17887; Wing L802. IA bub_gb_eOkHAW4G0-wC (+ EEBO 1675 for gap leaves). Densify through Sanctorum Cultu Romana I-LXXVII + Pars Secunda Reformata I-XL (Pars Secunda not closed; not whole folio).
Witnesses
- Copy-text Locked Latin, De Theologia I-XLIII (Pitt 1675) (Latin)
- Checked print Internet Archive PDF of the 1675 Pitt folio (Latin)
- Checked print pdftotext of De Theologia pages (Latin)
- Checked print Internet Archive DjVu OCR of the 1675 Pitt folio (Latin)
- Copy-text Locked Latin, De Fide I-XXII (Pitt 1675) (Latin)
- Copy-text Locked Latin, De Authoritate Scripturae Pars I I-XLVII + Pars II I-XXXV + Pars III I-VIII (Pitt 1675) (Latin)
- Copy-text Locked Latin, De Scripturae plenitudine densify (Pitt 1675) (Latin)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Latin on each section (or the Latin source witness link) for the source text. This is not a complete critical edition.