[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.
Table of Contents:
<aside>
</aside>
I. In our most recent theses, we have treated of thedivine simplicity, which hath a necessary connexion with the highest and absolute perfection of God. For in things corporeal, those which are more simple are more imperfect. Thus, elements are more imperfect than compounds, and animals are more perfect than plants. Nor is there any created thing which, for its perfection, requireth not some composition, and which needeth not at the least certain accidents to be perfected. But the highest perfection demandeth absolute simplicity. God is most simple because He is most perfect. Wherefore, after we have treated of the simplicity of God, reason requireth that we now treat of His perfection.
II. That is called perfect to which nothing is wanting. But perfection oft designateth any excellence whatsoever. Yet something is called perfect in two manners: either absolutely, or in respect of something.
III. That is perfect in respect of something which lacketh nothing, not simply, but in its kind, that is, which hath all the perfection congruent and due to its nature. Thus, a perfect horse is that which lacketh nothing pertaining to the equine nature, and a perfect plant is that which hath all the perfection befitting a plant, albeit, speaking absolutely, there be many perfections which a horse or a plant, called perfect, hath not.
IV. But that is simply perfect to which nothing at all is wanting, and which hath all possible excellence. Such perfection belongeth to no creature, but is a proper attribute of the divine nature. For every creature hath a certain and determinate perfection: this one hath one, that one another. But God in Himself containeth whatsoever perfection can be had, nor can any excellence be thought of which the divine nature lacketh.
V. Now, this supreme perfection of the divine nature is gathered from two things: First, from this, that God is the cause of all things. Second, from this, that God hath no cause, but is of Himself and by Himself.
VI. For it is most certain that in the effect there can be no perfection which is not in some manner in the cause. Since, therefore,God is the first cause of all things, nothing can be of perfection in any thing which is not found in God. And this Scripture indicateth, when, noting some perfection in things made by God, it thence argueth that God hath that perfection much more. As in Psalm 94, the Prophet saith, *Shall He that planted the ear not hear? Or He that formed the eye not see?*And in Isaiah 66, Shall I, who cause others to bring forth, not Myself bring forth, saith the Lord? Shall I, who give generation to others, be barren?