Selected quad for the lemma: spirit_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A20955
|
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.
|
Du Moulin, Pierre, 1568-1658.; J. M., fl. 1640.
|
1640
(1640)
|
STC 7334; ESTC S118650
|
19,856
|
134
|
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
did flow from God and the Prophets and Apostles were his writers and Instruments of the holy Spirit The Apostle bearing witnesse in the 1 Cor. 2. Where he sayes We speake wisedome among them that are perfect yet not the wisedome of this world nor of the Princes of this world that come to naught but we speake the wisedome of God in a mistery For this is that fire which Prometheus by touching the wheel of the Suns Chariot with his staffe brought downe vnto the Earth But these things will be more illustrious if we make a comparison between Divinity and every other Science The first we meet with is Philosophy of which Cicero in his fifth Tusculane question sayes That one day spent according to the precepts of Philosophy is to be preferred wholly before immortality Hee could not have founded lowder nor in a small matter have vsed an higher speech But amongst wise men he shall never winne beliefe For those things which Philosophy stateth of the Soveraigne goodnesse are so divers and repugnant that they seeme not to consist by nature but opinion Augustine in his 19. booke of the City of God Chap. 1. recyteth out of M. Varrâ— 288. differing opinions of Philosophers concerning the chiefe goodnesse But if nothing certaine can be determined by Philosophy concerning that which is the chiefe and principall thing of all you easily conjecture what we may judg of the rest It is necessary that he wavereth in the means who faileth in the end that the strokes of the contention are not sure nor according to ayme if there be no certaine scope or marke whereat to strike Adde hereunto that Phylosophy doth by many meanes endeavour to perfit the intellect but Theologie with one onely which is vnion with God But multiplicity of meanes which are not subordinate is an evident token of imperfection Neither hath naturall Philosophy any thing in it which may satisfie the appetite because man is borne to some thing more excellent then all nature And how languishing affections are stirred vp by Philosophy from hence is apparent because there was never any hitherto found who would vnder goe death for Plato's or Aristosles Philosophy but for true Theologie and sincere faith in God death hath not been onely expected but desired and willingly met with and to effuse ones life for its sake is reputed for gaine Moreover as now the case standeth Philosophy is almost reduced vnto Schooles and they are very few who recall it to the common vse and exercise of life For it is all cumbred with briers and is wholly busied in tying indissoluble knots and vnweaving what it selfe hath woven and offers us stony bread which breaketh the teeth and tyreth the wit with sharpe and difficult trifles I omit that the old Christian Church found Philosophers most eager enemies to the doctrine of the Gospell Tertullian who calleth a Philosopher a creature of glory doth also call Philosophers the Patriarches of Heretiques It is commonly known that precepts of vertue are not so much borrowed from Philosophers as taken from them as vnjust possessors that they may be converted vnto a better vse And they are compared vnto those gold and silver vessels which without hope of restitution or intention to restore the Israelites borrowed of the Egyptians which afterward in adorning the Temple they consecrated to God But as that rich household stuffe which was brought our of Egypt and placed in the Tabernacle was but of slight small estimation in respect of the riches and splendor of Salomons temple which all over did shine with Gold so those instructions which Divines doe borrow from Heathens are in no wise to be compared with the abundance and the high value of sacred precepts which are read in the holy Scriptures Adde that whileft the Philosopher deriveth precepts of honesty from nature and bids us follow nature for our guide and referres his documents to good fame or the commodity of humane Society but not vnto the glory of God nor deduceth from the love of Gods duties towards our Neighbour hee onely shadoweth forth a few fading images of vertues and substitutes in the place of true and genuine vertue certaine gay and resplendent vices counterfeiting and belying the title of vertue But as for Medicine and civill Law there is no man of reason doth doubt but that they are excellent gifts bestowed by God on Man for the preservation of the body and the maintenance of humane society But what is their comparison with Theology Christ himselfe sheweth saying Luke 12.23 The life is more then meat and the body is more then rayment These are those three kinds of goods as of mind body and fortune Theology takes care for the good of the mind Medicine for the good of the body which is the health And civill Law is exercised in the goods of Fortune rendring unto every one what is his owne Perchance some one will say that Medicine doth instruct the mind in Morall vertue in that it enjoyneth sobriety It may also be added that Physitians and Chirurgions doe teach men patience whilest they put them to paines But it is most evident that sobriety is not prescribed by the Physitian for honesty but for health And truly the care of good health doth much more rightly appertaine to the Divine For there are three most certaine preservatives of health sobriety labour tranquility of mind These three doth Theologie take care for in that it forbids to be luxurious it restraineth lust it exhorts us to labor and bringeth forth true hilarity and tranquility of the mind by infusing into it a perswasion of the love of GOD towards us whereunto all sleepy potions and stupefactive Medicines are not to be compared Neither doth any thing procure so sweet a sleep or so effectually dispell all cares as doth the Spirit of adoption giving testimony to our hearts that wee are the Sons of GOD. But how uncertain is medicine how often Physitians grope out their way in darknesse and by officious diligence kill their patients is made manifest by dayly examples Wee have said that the civill Law is practised in goods of fortune For it is wholly busied in this that every one should receive that which is his owae What thou wilt say doth not Law instruct the mind in Iustice which is the principall of all vertues and ought it not to bee reckoned amongst the goods of fortune Did not Iustinian begin his Institutions with the definition of Iustice Truly whosoever sayes thus is not of my opinion Civill Law doth not impresse Iustice it selfe into the mind which is an habit of the regulated will but onely it governeth exterior actions prohibiting violence and recompencing dammages Onely Theology gives Lawes to the affections and instilleth honesty into the will in which the formall and essentiall nature of vertue doth consist For even by a wicked man and one that laboureth of inward vices may the duties of a good Citizen be performed He satisfieth