A Consort of the Creatures, with the Creator, and with themselves. By R. R. of Lincoln's Inn Student in the Common Laws. It is not good in all things and at all times to be ashamed. Ecclesiast. 41. printer's or publisher's device T O BY WISDOM PEACE BY PEACE PLENTY. Imprinted at London by Thomas Orwin, for William Young and Ralph jac-son. 1591. depiction of Adam and Eve with the Tree, serpent, and other animals in the garden CHRISTUS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 jah, or jehovah, God. 2. Christ. A 3 Angelus, vel Homo. An Angel or a man.. I 4 Intelligentia, vel Ratio, Intelligence or Reason. B 5 Brutum, a Brute thing. S 6 Sensus, Sense. V 7 Vegetans, A living thing. V 8 Vita, Life. H 9 Homo, man.. 10 Ratio, Reason. A Consort of the Creatures, with the Creator, and with themselves. BECAUSE that I am to speak of a Word, which is conceived by a sound: and because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Word in Greek, signifieth aswell Reason as Speech, because Speech is but a sign or note of those things, which he that speaketh, conceiveth in his mind, or Reason: and because that Reason is occupied either about the Creature, or the will of the Creator, according to their beings, their agreements, and ends. First therefore, I think it good to speak somewhat of Sound, than next of a Word, then of this word jehovah, then of God, after what manner he is said to be, then of Nature, or the Creation, or the Creatures, their beings, agreements, & ends: and lastly, how God is said to be agreed with us, & to be our end, according as may be gathered from this word & figure. Sound. FIrst therefore, as the word is received into the care by Sound: so do the Creatures present themselves unto the mind, by the eye, or Observation, as in a continual Harmony, of their beings, and movings: for, the Creatures have (as in Music) jarred, and oftentimes altered their courses, for the benefit of the Children of God, as saith the Prophet Esay, If thou goest through the water, I will be with thee, the strong floods shall not overwhelm thee, and if thou walkest through the fire, it shall not burn thee, and the flame shall not kindle upon thee. So the Sun and the Moon stood still, at the behest of josuah, the Red Sea parted to make passage for the Children of Israel, Lot's Wife was turned into a pillar of Salt, for a warning to us, to fly too much care of worldly things, Angles have been conversant with men, Balaams' Ass reproved him riding to curse God's people, the Viper did Paul no harm, the swift stream of jordane hath gone back, and the earth hath shaken; which caused the Prophet David with admiration to say, juda was his Sanctuary, and Israel his dominion: The Sea saw that, and fled: jordane was driven back: The Mountains skipped like Rams, and the little hills like young Sheep: what ailed thee O thou Sea, that thou fleddest, & thou jordan that thou wast driven back? Ye Mountains that ye skipped like Rams, & ye little hills like young sheep? Tremble thou Earth at the presence of the Lord, at the presence of the God of jaacob: which turned the hard Rock into a standing water, and the flint stone into a springing well. The consideration hereof, moved the Wiseman to say, The Elements turned into themselves, like as when one tune is changed upon an instrument of Music, and yet all the residue keep their melody. And as an Harmony to the Ear, is nothing but an agreement of perfect Sound, pleasing the Sense: so the Harmony of the Creation, is a concurrence of continued Causes; than the consideration whereof, no earthly thing can be by the eye more harmonious to the mind. And as inarticulate Harmony much delighteth the mind by Sense: so words Harmonious, which are converted with reasonable consideration, by the Sense do delight the mind of the Hearer. word. AS by our Reason, through the help of Sense, we may know much; but yet to be wise to ourselves only, and to our only uses; but by words we communicate our knowledge and will to others: so doth God communicate his will, and the knowledge of himself unto us in Christ; who is called, The Word, as being the cause of the word of God, whereby he is apprehended. jehovah. THis is the great name of GOD, which he chose after the Creation of things: whereas, during the Creation, he used Elohym; afterwards, he useth this name eleven times in one chapter. This name was pronounced by the Sacrificer, in the blessing at the departure of the people from the Temple; & otherwise was amongst the jews signified by the name of 42. letters. If God gave such singular wit to Adam, to name every beast so properly, let us then somewhat consider how greatly he will be glorified in his own name. Of Being. How God will be said to be, according to this word. FIrst therefore, notwithstanding that from this word may be drawn, the beings of Angels, of Men, of Beasts, of Living things, & so by sound entendment of whatsoever, that belongeth unto them, according to the end and order of the Creation, yet beside, in this name are the signs of the time present, of the time past, & of the time to come; signifying, that, inasmuch as that through him, every thing hath being, yet, he only will be said to be: for, Man, though he is, yet is the best man, but Abel, vanity. All is but most vain vanity (saith the Preacher) and all is most vanie (I say) and but plain vanity. The end, & best of man, is to fear God, and to keep his Commandments. How Man is said to be in this word. BY the five vowels, which are in this word, is the being of Man inferred, because that no word is without a vowel, no Proposition or Speech without words, and Speech is converted with Reason, Reason being the essential difference of a man. How Christ is said to be, according to this word. INasmuch as in this word are signified GOD and Man, is Christ both God and Man signified. How the Angels are said to be in this word. ANd for that that the Angels do partake with us in understanding, from the being of Man may also the being of the Angels be inferred: for we are said to be the most inferior for understanding: that is, inferior to the Angels in understanding. How a true Christian is in this Figure. NOw, having here found the being of a Man; let us also endeavour to find the beings of a true Christian, of a bare Professor, and of an Heathen man. First therefore, that that that Reason hath taught many men to know much of the Creation, but not the knowledge & acknowledgement of Christ, in so great light as we behold him: therefore in this Figure have we signified man below, according to his Reason, as in that place being the end of the Creation: but here in this figure we have signified him next unto Christ, according to the pure part of his mind, whereof himself can give no reason, according to his pure understanding: whereby we are persuaded, That neither death, neither life, neither Angels, nor rule, neither power, neither things present, neither things to come, neither height, nor depth, neither any other creature shall separate us from the love of God, which is in Christ jesus our Lord. Which acknowledgement belongeth to the whole Church, who notwithstanding her blemishes, which in reason might make her ugly and loathsome, yet with comfort acknowledgeth her beauty in the love and grace of Christ, as noteth Solomon in that figurative speech of the Church: I am black, (O ye daughters of jerusalem) but yet fair and well favoured, like as the tents of the Cedarenes, and as the hangings of Solomon. How a bare Professor is in this Figure. INasmuch as Reason is an Intelligence upon a former Intelligence: and is the essence indifferently of all men good and bad: therefore may the wicked aswell as the godly, understand the written word, according to the letter. But though the knowledge of Salvation, which is of Reason, may be learned indifferently, aswell by the reprobate as the elect, out of the word of God, which is one subject of Reason, and may be bought for fee: yet this other acknowledgement, which is of pure understanding, is the immediate work of God to the elect, which is not to be bought Sorcerer Simon Magus. How a Heathen man is in this Figure. FOrasmuch as from the bottom of this Figure, it seemeth that from Reason upwards by the Creature, lieth a way to the knowledge of the Creator, Reason being common aswell to the Heathen, as the false and true Christian, let us thereof a little consider. Concerning the Heathen, we read, that the very Creature shall make them inexcusable before God. Forasmuch as that which may be known of God, is manifest in them: God having showed it unto them; for the invisible things of him, that is, his eternal power and Godhead are seen by the Creation of the world, being considered in his works, to the intent that they should be without excuse, because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was full of darkness. And inasmuch as a light seemeth to be given unto the Heathen man out of this figure unto Christ, let us thereof soberly consider. For, GOD in the whole course of the Creature, hath combined things of different quality by somewhat of a mean Nature: as in the combination of the Elements, of the bodies of Trees, of Beasts, of Men: about whose brain are two skins, that one called Pia Mater, Tender mother, for softness of the brain; that other, Dura Mater, hard mother, for hardness of the skull. Again, between Sense, and Reason are means, Common sense, Imagination, and Memory, of which again Imagination is the mean, as wax holding that, which for slipperiness, the Common sense cannot, and putting over to Memory the things so received. Again, he seeing Plants to agree with beasts in life, beasts with men in sense, should now the natural man, having thus far followed the conduct of Nature, here cease and find no mean between God and Man? (for they aimed at the knowledge of God by those terms of Causa causans, the cause causing, & of Finis ultimus, the last end, as saith Aristotle, according to this Figure, Finis ultimus est, propter quem reli-reliqua desiderantur, The last end is that, for which all other things are desired.) Or rather seeking an Union to God, would not Reason lead him to the highest Creature in his knowledge, which was man.. Now, inasmuch as the Philosopher himself saith, Omnia fiunt ad finem, All things are done for the end: What end more probable for him, who should thus unite the Godhead to the Manhood, than to agree Man with God? (as saith Amos the Prophet) Two cannot walk together, except they be agreed: And that they knew sin and guessed at a punishment for the same, after this life to be infliected, appeareth out of that of Tully, called Somnium Scipionis, Scipio his dream. The philosopher is said to have cried out, o ens entium, miserere mei: o being of beings have mercy upon me: which words, if a Christian should translate, might he not say, O God in Christ look upon me: for that is to have mercy? The three Wise men following the star, came from the East to worship Christ: and it is said, that a Philosopher at the suffering of our Saviour, seeing the Sun darkened, & the earth to quake, by observation of Nature, cried out, Aut Deus naturam patitur, aut totius orbis machina destruetur, Either God suffereth violence in nature, or else the frame of the whole world shall be destroyed. How Angels are said to differ from Men. Having thus spoken somewhat of the agreement of Angels with Men, and of the agreement and difference of the pretending and true christian, & likewise of the knowledge of the Heathen man: it seemeth good now in a word to speak of the difference of men from Angels, which is this: that they by pure Intelligence do exercise their functions; but Man by Reason, which we have termed, An Intelligence upon Intelligence, because that in Man, Understanding is hindered, by reason of the corruption of our first parents; by the vanity of our minds, by reason of the affinity which our imagination hath with the Senses; for the excess of affections, for the excess of touch, taste, and exercise; for the abundance of humours, & for the temptations of evil Spirits: for the relief of which infirmities, our knowledge is helped by Reason, which is helped by Art, either in particular questions, or else in the whole body of a Science, and Art is the way to Argumentation, of which the first part proceedeth of Intelligentia, Intelligence, & of Philosophers is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Longitians, Mayor. The second part is that which is inferred of the first, & is of Reason, of Philosophers called Conscientia, Conscience, of Longitians Minior, which being well inferred, the Mayor must so cohere with itself, as they both may go for granted by the allowance of the Answerer. The third part of Argumentation, or of a syllogism, is of Intellectus, or of Understanding now ascertained by Reason, whereby we know, that we know the truth, and is called Dictamen, of Logicians, Conclusion. Now Art in the whole body of a Science, is nothing else but a prudent collecting, and ordering of all such Places, from which places, concerning any question in the whole body of that Science, may be used Argumentation: In every which Science, the Parts and Reasons are finite, though of the several mixtures of the parts, may proceed Questions infinite. How Beasts and Vegetant or living things, have their being, according to this Word. IN this word, are two Aspirates, by which may be inferred the beings of two sensible or breathing Creatures, that is, of Men, and of Beasts. And, for that nothing can breath but living, from a life, may be inferred the being of living things, Minerals, Herbs, and Plants: So as, hither may be applied that of S. Paul, brought up at the feet of the learned Hebrew Gamaliel, which he spoke to the Philosophers of Athens, God himself giveth life & breath to all, every where, for in him we live and move, and have our being, as certain of your own Poets have said. For we are also his offspring; as that of the Poet, Chara Deûm soboles, magnum iovis incrementum. God's dearest offspring, mighty loves increase. And that of the Christian Poet, who (as himself affirmeth) wrote this, and much more after the manner of the Heathen: Vita est duplex, (ne tu sis nescius:) una Corporis, hanc sequitur stultorum maxima turba, Vulgus iners, Plebs insipiens, quae nil sapit altum, Egregiúmque, ignava, colens pro Numine ventrens: Haec pecudum propria est, propria est haec vita ferarum. Altera verò Animi, Dijs convenit, atque Deorum Nobilibus pueris, qui ob facta ingentia possunt Verè homines, & semidei, heroësque vocari. I would not, but thou shouldest know That living is twofold, One, men of flesh, a flock of fools In greatest price done hold, The lazy scum, and idiot sort, Which savour nothing high, Nothing of worth, but do their paunch Adore as Deïtie: This life belongeth to the tame And to the savage beast. That other life (yet) of the mind, The Gods have in request, And all their noble progeny, Who for their great deserts Are termed men indeed, halfgods. And men of mounting hearts. Now, inasmuch as in this word are the five vowels, which make all words; we may note, that we ought to speak no word, but to have in remembrance our God. Likewise, from the two Aspirates, we may note; that we ought not so much as to breath, but also to think of God, in whom we have our life and breathing. Of the agreements of the Creatures with themselves, and with the Creator. AS a man cannot Speak, but Breathing: nor breath, but Living; nor live, but Being: Man, Angel: Man, Beast, Homo, Angelus: Homo, Brutum. Man, Beast, Living thing. Homo, Brutum, Vegetans. Creator, Creature. Creator, Creatura. so can the Creature, nor Speak, breath, Live, nor Bee, but in God; in whose name, are the life of Speech, Breathing, Life, and Being. So then, Vegetant things agree with things Brute in life; Vegetant and Brute things agree with man in Life and Sense: Man agreeth with Angels in Understanding, with an Heathen in Reason, with a bare Professor in the knowledge of the word, with a true Christian in faith, which is of the word, which teacheth Christ, Immanuel, with us GOD: who is Michael, one with God. Of the Ends of the Creatures severally to themselves, and how God is said to be our End. BEcause that the End of a Beasts life is to provide for lïfe: So, or one Beast is for food to another, or else Herbs are for food to some Beasts: So saith the Poet: Torua Leaena Lupun, sequitur Lupus ipse capellan, Florentem citasum sequitur lascina capella. The cruel Lioness lays wait To take the Wolf for pray: The Wolf he seeks the tender Kid, The Kid in wanton play Doth crop the flowering three-leaved grass. But both Beasts & Herbs have their Ends, or to give food or pleasure to Man, of whom the Angels have their end in their ministery, and God is the End of all. Again, after another manner, according to this Figure, Man is both ways, upward & downward, not only the End of the other creatures, but also his own End, as to whose use, not only are the other creatures, but also Man himself is the End of Man, according to a twofold diversity of use in sense and in Reason. Under the first, which belongeth unto Sense, are contained all duties of Mutual love, and the understanding of natural things. From the second use, which is of Reason, whereby we know that we do know so much as we know, and for to get the knowledge of ourselves and our Powers, we do exercise our study, aswell as to the knowledge of other Creatures, by such painful experience getting knowledge, how to communicate to common use the fruits of our knowledge, for common ease in things doubtful or questionable by Art, which is made of Acts chief, because that To do, is the end of Man, and the end of the whole Creature. Now, from the End are considered the other Causes, of the Efficient, and of the matter, of the Person & Thing, and of the Form, about which are all other places of Logic: wherefore Master Ramus said well, Foelix qui potuit rerum cognoscere causas. O happy man, who can discern the causes of But with a further entendment may it be said: Foelix qui potuit rerum cognoscere fines. O happy man, who can discern the special ends of things. Art is the mother of Science, which is had in a threefold diversity, according to the foresaid knowledge, or of Nature, or of Sense, or of Reason, and is therefore called or Natural, or Rational, or Moral. With some cause therefore, was that Speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know thyself, said among the Heathen, to have come from Heaven. For, a Man cannot fully know himself, but he shall be drawn to consider the whole Nature: by which word of Nature, I understand, not only the powers and naked properties of Man, and other Creatures, but also what Acts soever are by Man invented by force of Reason. For well saith the learned Scot, Nunquàm aliud Natura, aliud Sapientia dicit. Nature and Art never speak divers things. And another learned man, Naturam investigantibus, investiganda sunt, tàm, quae quoquo modo comitantur, quàm quae suo sunt robore. They, who seek for an exquisite knowledge of Nature, must aswell regard what effects do accompany it, as what natural faculties it hath. In Conclusion, Man is the End of the Creation; and to do is the End of Man upon himself, and other Creatures. Christ is the End of Man, whom we learn out of the word of GOD, unto which he is Yea, and Amen: as saith the Apostle Paul, GOD hath opened unto us the mystery of his will, according to his good pleasure, which he had purposed in himself, That in the dispensation of the fullness of the times, he might gather together in one all things in Christ, both which are in heaven, and which are in earth in him. God is the highest, and in respect only Cause, or End of all, who worketh all things after the good council of his own will. FINIS.