Selected quad for the lemma: knowledge_n
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A20955
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Peter Du Moulin. His oration in the praise of divinitie Wherein is shevven that heathenish fables were first derived from holy Scripture. Transl. by J.M.
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Du Moulin, Pierre, 1568-1658.; J. M., fl. 1640.
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1640
(1640)
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STC 7334; ESTC S118650
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19,856
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134
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things and comtemplateth the Heavens and the Earth depending upon the least becke of divinity he meets with that unapproached light wherein GOD dwelleth and his terrifying Majesty strikes a blindnesse into the eyes of the vnderstanding Hee seeth his Majesty armed with lightnings and Angels waiting on him as Ministers appariters which Contemplation would serve onely for our astonishment if peace with God were not revealed vnto vs by the Gospell and horrour cast off were turned into reverence and trembling into a filiall confidence For this reason did GOD put on Man that he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more easily accessible and whil'st he went unto Man he might goe unto God And as MOâ—ES descending from the Mount covered his shining face with a vayle that with its splendor he might not dazell the eyes of the Israelites So God and the same sonne of God descending vnto vs from heaven shrowded his Majesty in a vayle of humane nature that we might not be stricken downe at his presence and trembling at his face as a judge be confounded by his glory Nor was there any arbitrator more fit by whose mediation the discord betweene God and Man might be compounded then he who being both God Man did participate of both parts in a communion of nature All these things tend hitherto that I may shew that that part of Theologie which is gotten by sence or naturall knowledge is vnprofitable vnlesse the other part be added vnto it which is gotten onely by Revelation In this place it is not necessary for us to dispute whether Theologie be Sapience or Science in that manner as these faculties of the mind are defined by Aristotle in the sixth of his Ethicks The Apostle hath cut off this controversie speaking thus of the doctrine of the Gospell 1 Cor. 2.6 We speake wisedome among them that are perfect and cap. 12.8 To one is given the word of Wisdome to another the word of Knowledge by the same Spirit But if skilfull Ditchers and Plowmen are by Homer called Wisemen as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. By much better right shall the knowledge of the greatest and divine things be called Wisedome This is that true prime Philosophy and Metaphysicks not indeed that which tortures the wit about the vniversall affections of Ens but that which demonstrateth God a Posteriori as he was seene of MOSES behind and which following the enchained order of things which are moved doth from the motion of inferiour bodies ascend vnto the Primum Mobile and from the first Moveable to the first Mover who must necessarily be immoveable and so by motion commeth vnto rest Of which Aristotle is a most copious witnesse who concludeth his Physickes wherein he largely discourseth of Motion in the Prime Mover well knowing that this is the end of naturall knowledge to lead vnto things which are supernaturall Indeed the principles of a Science must be knowne by nature as Arist teacheth in the first booke of his Poster But the Principles of Divinity are not knowne by nature as being onely obtained by Revelation But that which is wanting to the light and perspecuity of the principles is abundantly requited and amended in the authority of the teacher It is wont also to be disputed whether Theologie be Speculative or Practicke I will determine the matter in few words That part of Theologie which handleth of our manners and the well ordering of our lives is meerely practique for it is wholly referred vnto action wherunto no one can attaine without the guidance of contemplation but such as is wholly destinated unto action But that other part of Theologie which treateth of God and his nature of his simplicity Eternity infinitenesse is altogether contemplative For these things fall not within compasse of action I doe not deny but that the knowledge of these things also doth conduce much vnto good workes so farre forth as the love of God is stirred vp thereby and his reverence augmented But this is only by occasion as when a scholler learning of his Master the precepts of Philosophy perceiveth in himselfe some sparckles of love to be kindled towards his Master which notwithstanding is not the end of Philosophy It is one thing to command the love of God another thing to give occasions to love him Yea I will boldly say that Theologie is more contemplative then practique seeing that contemplation is the scope of action For by good workes wee aspire vnto the beatificall vision of God These lets being removed we will more attentively behold the face and habit of Theologie Let this daughter of God come forth and appeare â—ndeed in a sordid weed drawing poverty with her for her companion and besprinckle with the bloud of many of her Disciples but whose face is â—efulgent with Celestiall rayes and which tryumâ—hing over time doth â—ndure for everlasting which light that it may not enlighten the eyes of the spectators Satan out of the bottomlesse pit doth belch vp blacke globes of smoake and gathers a thicke darkenesse of errours and least the true face of Theologie should be discerned he feigneth certaine apparitions and goblins which countefeit the title and image of Divinity which with much applause he bringeth into the theatre here enticing wth blandishmenâ—s there terrifying with threatnings oftentimes reterating that of his I will give thee But this daughter of heaven faintly drawing breath and long hidden vnder the bushel hath oftentimes broken her bonds oftentimes remooved her obstacles and dispersing all clouds hath often appeared on a sudden the Devill gnashing at it and her adversaries repining Which indeed doth so farre excell all other sciences as heavenly things doe surpasse earthly and divinity humanity Insomuch that all other science is fallacious and faithfully if this be faith deviding the spoyle amongst themselves which indeed is not justice but equality But if thou consider the original of arts and sciences they haue their beginning from experience For by many particular experiments the mind doth collect one thing universall And of many universals appertaining to the same subject and disposed in a certaine order is made up the body of any faculty or science But if as men say Mnemosyne which signifies memory be the mother of the Muses experience must needs be their graÌ„dmother as being that which bringeth forth and confirmeth the memory But the inveÌ„ters of every Art are much renowned And as every one by some profitable invention was beneficiall to civill society so was he enthroned in heaven and esteemed for a God Such an one amongst the Egyptians was Osyris the inventer of Husbandry And the boy that shewed the vse of the crooked Plow Triptolemus amongst the Grecians and Dagon the God of Palestina who by Eusebius in his first booke of Evangelicall Preparation Chap. 11. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as to say a God of corne for Dagan among the Hebrewes doth signifie bread-corne But Theologie
PETER DV MOVLIN HIS ORATION in the praise of Divinitie WHEREIN IS SHEVVEN that Heathenish fables were first derived from holy SCRIPTVRE Transl by J. M. LONDON Printed by B. A. and T. F. for Hen Shepheard and are to be sold at his shop in Chancery-lane at the signe of the Bible 1640. PETER DV MOVLIN HIS ORATION in the Praise of Theologie Spoken at Sedanum in an Auditory of Divines VIII of the Ides of December 1628. Before the Inauguration of the learned ALEXANDER COLVINUS to the degree of a Doctor and before his admission to the profession of Theologie THE Inauguration of a Doctor and Professor of Divinitie which we are now preparing most accomplisht and curteous Auditors doth require that we should first speak something of the nature and dignity of Theologie Not as if this sacred Profession could be more adorned by our commendation but that your industry may be inflamed to embrace these studies which by the unhappinesse of these times are very little regarded Many men doe suppose that it is a difficult thing to set forth slender and small matters in cellency of speech and to adde weight vnto things which are light by reason of the tenuity of the matter neither have there wanted some who that they might become famous for their wits have written in praise of a Fly and a quartaine Ague nor was I SOCRATES ashamed in a long Oration to extoll the praises of BVSIRIDES a man who seemed to have cast off man whom I esteeme as sayes the Proverbe to have powred oyle on Lintels and to have sought for renowne out of a matter very easie to be done For what is more ready then to speak untruths What field is more copious then lying Or how can they want matter of discourse who out of an extreme delight in faining have little regard whether their words bee correspondent to the things or their speech unto the truth But to me it seemeth a matter farre more difficult to expresse great subjects in equality of language and so to speake of the greatest argument that its value may not be impaired nor its splendor overcast by the dulnesse of the speaker So whereas the vertue of God doth in an infinite distance surmount the vertue of man yet it is a thing more difficult fitly to praise God then Man But to endeavour to illustrate with words a thing which is not seene with outward beames but with its own naturall light what is it but to point with ones finger at the Sunne And indeed the very greatnesse doth confound me whilest I attempt to speak of the most weighty argument And the very incitations doe hinder me For that excellency of the matter which doth instigate the endeavour doth cumber the successe But pardon is easily granted by favourable Auditors And that especially in a divine subject whose least knowledge it is better to obtaine then the most accurate of humane things no otherwise then the least ray of the Sunne is more excellent then a thousand candles In which discourse do you not expect from mee the flourishes of Rhetoricians nor the ornaments of Orators nor the equall smoothnesse of Sentences nor that my speech should be swolne up with bubled vanity nor that I should scatter on your heads some crums out of Aristotles concise speech It is sufficient for us to be understood Hee is abundantly eloquent in this argument who speaketh truth nor doth that simple majesty of Divine wisdome stand in need of borrowed colours Therefore as the nature of the thing shal require and as occasion shall lead us shall our speech run on plainly and inelaborately Theologie if thou looke after the Etimologie of the word is a speech of GOD And he is commonly called a Theologer or Divine who knoweth or professeth the knowledge of Divine things With this title were the ancient Poets graced in times past So doth Aristotle call them in the 12. of his Metaph. and Cicero in the 3. booke of the Nature of the Gods And Clemens Alexandrinus in the 5. of his Tapist sayes That Orpheus was called a Divine There were amongst the ancient Grecians three kinds of Theology one Fabulous the other Phylosophicall and the third Politicke Fabulous is that wherein Poets doe versifie Philosophicall that which the naturall Philosopher doth touch and therein endeth the Metaphysitian doth more fully expresse But the Politicke was amongst the Priests and consisted in Ceremonies and Pontificiall rights The first was fit for Theatres the second for Schooles the third for Cities and civill society But we who are Christians call that Theologie which is a science of Divine things and which treateth of God not according to humane reason but divine revelation which sheweth not onely what GOD is in himselfe but also what hee is towards us nor doth it onely discusse of his nature but also of his will teaching us what God expecteth from us and what wee should expect from God what we should hope for what we should feare which learning when the Apostle St. IOHN had copiously and sublimely handled in the Argument of the Revelation he is justly stiled the Divine Which notwithstanding I would not have so understood by you as if Theologie comprehended nothing but Revelation That naturall impression That there is a God appertaineth to Theologie and also those naturall notions of equity and goodness implanted in Barbarians without any instruction as being nothing else but that law of God which was engraven in the hearts of men before the publishing of the Law The Apostle testifying it in his Epistle to the Romans chap. 2. where hee sayes That the Gentiles by nature did the things contained in the Law and shewed the effect of the law written in their hearts But these notions like vnto decayed Characters are made more expresse and illustrious after that divine Revelation is added vnto naturall knowledge The Divine doth also by sence without revelation know many things of the workes of God but which do then at last begin to be comfortable when out of the revealed word of God there is engrafted in the mind a certaine perswasion of the love which Christ beareth towards vs. Then doth a man begin to live in the earth as in his Grandfathers lands Thē doth he walke through the fields and woods as through his Fathers garden Then doth hee behold the Heavens as the frontispiece of his Fathers pallace in which hee knoweth he hath a habitatiō provided nor doth he feed his mind with speculation without hope as is the contemplatiō of Astronomers And as by the guidance of the smalleft river wee may at last come unto the sea so do the least creatures by silent but not obscure instructions lead us unto the immense depth of Gods wisedome and omnipotency notwithstanding those alone doe reape this fruit by the documents of these dumbe schoole-Masters who faithfully have received the doctrine of the Gospell For as often as a man rowleth his eies through this whole university of