Selected quad for the lemma: cause_n
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A10306
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A consort of the creatures with the creator, and with themselues. By R.R. of Lincolnes Inne student in the common lawes.
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Rawlyns, Roger.
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1591
(1591)
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STC 20588; ESTC S106595
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7,157
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32
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A Consort of the Creatures with the Creator and with themselues By R. R. of Lincolnes Inne Student in the Common Lawes It is not good in all things and at all times to be ashamed Ecclesiast 41. T O BY WISDOM PEACE BY PEACE PLENTY Imprinted at London by Thomas Orwin for William Young and Raph Iac-son 1591. CHRISTVS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iah or Iehouah 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 Sēsus Sēse V 7 Vegetans A liuing thing V 8 Vita Life H 9 Homo Man 10 Ratio Reason A Consort of the Creatures with the Creator and with themselues BECAVSE that I am to speake of a Woord which is conceaued by a sound and because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Word in Greek signifieth aswell Reason as Speach because Speach is but a signe or note of those things which he that speaketh conceaueth in his minde 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 speake somewhat of Sound then next of a Word then of this word Iehovah then of God after what manner hee 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 vs to be our ende according as may be gathered from this word figure Sound FIrst therefore as the word is receiued into the care by Sound so doo the Creatures present themselues vnto the minde by the eie or Obseruation as in a continuall Harmonie of their beings and mouings for the Creatures haue as in Musicke iarred and oftentimes altered their courses for the benefite of the Children of God as saith the Prophete Esay If thou goest through the water I wil be with thee the strong flouds shall not ouerwhelme thee and if thou walkest through the fire it shal not burne thee and the flame shall not kindle vpon thee So the Sunne and the Moone stood still at the beheast of Iosuah the Red Sea parted to make passage for the Children of Israel Lots Wife was turned into a pillar of Salte for a warning to vs to flie too much care of worldlie things Angles haue been conuersant with men Balaams Asse reprooued him riding to cursse Gods people the Viper did Paul no harme the swift streame of Iordane hath gone back and the earth hath shaken which caused the Prophet Dauid with admiration to say Iuda was his Sanctuarie and Israel his dominion The Sea saw that and fled Iordane was driuen backe The Mountaines skipped like Rammes and the little hilles like young Sheepe what ayled thee O thou Sea that thou fleddest thou Iordan that thou wast driuen backe Yee Mountaines that ye skipped like Rammes ye little hilles like young sheepe Tremble thou Earth at the presence of the Lord at the presence of the God of Iaacob which turned the hard Rock into a standing water and the flint stone into a springing well The consideration hereof mooued the Wiseman to say The Elements turned into them selues like as when one tune is changed vpon an instrument of Musicke and yet all the residue keep their melodie And as an Harmonie to the Eare is nothing but an agreement of perfect Sound pleasing the Sense so the Harmonie 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 minde And as inarticulate Harmonie much delighteth the minde by Sense so woords Harmonious which are conuerted with reasonable consideration by the Sense doo delight the minde of the Hearer VVoord AS by our Reason thorough the helpe of Sense wee may knowe much but yet to be wise to our selues onely and to our onelie vses but by words wee communicate our knowledge and will to others so doth God communicate his wil and the knowledge of himselfe vnto vs in Christ who is called The Word as beeing the cause of the word of God whereby hee is apprehended Iehouah THis is the great name of GOD which he chose after the Creation of things whereas during the Creation hee vsed Elohym afterwards hee vseth this name eleuen 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 Iewes signified by the name of 42. letters If God gaue such singular wit to Adam to name euery beast so properly let vs then somewhat consider how greatly he wil be glorified in his owne name Of Being How God will be said to be according to this word FIrst therefore notwithstanding that from this worde may bee drawne the beings of Angells of Men of Beasts of Liuing things so by sound entendment of whatsoeuer that belongeth vnto them according to the end and order of the Creation yet besides in this name are the signes of the time present of the time past of the time to come signifying that inasmuch as that through him euerie thing hath being yet he onely will bee said to bee for Man though he is yet is the best man but Abel vanitie Al is but most vaine vanitie saith the Preacher and all is most vanie I say and but plaine vanitie The end best of man is to feare God and to keepe his Commandements How Man is said to be in this word BY the fiue vowells which are in this word is the being of Man inferred because that no word is without a vowell no Proposition or Speach without wordes and Speach is conuerted with Reason Reason being the essentiall 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 Angells do partake with vs in vnderstanding from the being of Man may also the being of the Angels be inferred for wee are said to bee the most inferiour for vnderstanding that is inferiour to the Angells in vnderstanding How a true Christian is in this Figure NOw hauing here found the being of a Man let vs also endeuour to finde the beings of a true Christian of a bare Professor and of an Heathen man First therfore that that that Reason hath taught many mē to know much of the Creation but not the knowledge acknowledgemēt of Christ in so great light as we behold him therefore in this Figure haue we signified man below according to his Reason as in that place being the end of the Creation but here in this figure we haue signified him next vnto Christ according to the pure part of his minde whereof himselfe can giue no reason according to his pure vnderstanding
inferred the being of liuing things Minerals Hearbs and Plants So as hither may be applied that of S. Paul brought vp at the feete of the learned Hebrewe Gamaliel which he spake to the Philosophers of Athens God himselfe giueth life breath to al euery where for in him we liue and moue and haue our being as certaine of your owne Poets haue said For wee are also his offspring as that of the Poët Chara Deûm soboles magnum Iouis incrementū Gods dearest off-spring mightie loues increase And that of the Christian Poët who as himselfe affirmeth wrote this and much more after the manner of the Heathen Vita est duplex ne tu sis nescius vna Corporis hanc sequitur stultorū maxima turba Vulgus iners Plebs insipiens quae nil sapit altum Egregiúmque ignaua colens pro Numine ventrē Haec pecudum propria est propria est haec vita ferarum Altera verò Animi Dijs conuenit atque Deorum Nobilibus pueris qui ob facta ingentia possunt Verè homines semidei heroësque vocari I would not but thou shouldest knowe That liuing is twofold One men of flesh a flocke of fooles In greatest price done holde The lazie scumme and ideot sort Which sauour no-thing hie No-thing of worth but doo their paunch Adore as Deïtie This life belongeth to the tame And to the sauage beast That other life yet of the minde The Gods haue in request And all their noble progenie Who for their great desarts Are termed men indeed halfe-gods And men of mounting harts Now inasmuch as in this word are the fiue vowels which make all words we may note that we ought to speake no word but to haue in remembrance our God Likewise from the two Aspirates we may note that we ought not so much as to breathe but also to think of God in whom we haue our life and breathing Of the agreements of the Creatures with themselues and with the Creator AS a man cannot Speake but Breathing nor breathe but Liuing nor liue but Being Man Angel Man Beast Homo Angelus Homo Brutum Man Beast Liuing thing Homo Brutum Vegetans Creator Creature Creator Creatura so can the Creature nor Speake Breathe Liue nor Bee but in God in whose name are the life of Speach 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 Angells in Vnderstanding with an Heathen in Reason with a bare Professor in the knowledge of the word with a true Christiā in faith which is of the word which teacheth Christ Immanuel with vs GOD who is Michael one with God Of the Ends of the Creatures seuerally to themselues and how God is said to be our End BEcause that the End of a Beasts life is to prouide for lïfe So or one Beast is for food to another or els Herbes are for foode to some Beasts So saith the Poët Torua Leaena Lupū sequitur Lupus ipse capellā Florentem citasum sequitur lascina capella The cruell Lyonesse laies waite To take the Wolfe for pray The Wolfe he seekes the tender Kid The Kid in wanton play Doth crop the flowring three-leau'd grasse But both Beasts Herbes haue their Ends or to giue food or pleasure to Man of whom the Angells haue their end in their Ministerie and God is the End of all Againe after another manner according to this Figure Man is both waies vpward downward not only the End of the other creatures but also his owne Ende as to whose vse not onely are the other creatures but also Man himselfe is the Ende of Man according to a twofold diuersitie of vse in sense and in Reason Vnder the first which belongeth vnto Sense are contained all dueties of Mutuall loue and the vnderstanding of naturall things From the second vse which is of Reason whereby wee know that we doo know so much as we knowe and for to get the knowledge of our selues and our Powers wee doo exercise our studie aswell as to the knowledge of other Creatures by such painfull experiēce getting knowledge how to communicate to common vse the fruites of our knowledge for common ease in things doubtfull or questionable by Arte which is made of Acts chiefly because that To doo 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 Forme about which are al other places of Logique wherefore Master Ramus said well Foelix qui potuit rerum cognoscere causas O happie man who can discerne the causes of But with a further entendment may it be said Foelix qui potuit rerum cognoscere fines O happie man who can discerne the speciall ends of things Arte is the mother of Science which is had in a threefold diuersitie according to the foresaid knowledge or of Nature or of Sense or of Reason and is therfore called or Naturall or Rationall or Morall With some cause therfore was that Speach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know thy selfe saide among the Heathen to haue come from Heauen For a Man cannot fully knowe himselfe but he shall be drawne to consider the whole Nature by which word of Nature I vnderstand not onely the powers and naked properties of Man and other Creatures but also what Acts soeuer are by Man inuented by force of Reason For well saith the learned Scot Nunquà m aliud Natura aliud Sapientia dicit Nature and Arte neuer speake diuers things And another learned man Naturam inuestigantibus inuestiganda sunt tà m quae quoquo modo comitantur quà m quae suo sunt robore They who seeke for an exquisite knowledge of Nature must aswell regard what effects doo accompany it as what naturall faculties it hath In Conclusion Man is the End of the Creation and to doo is the End of Man vpon himselfe and other Creatures Christ is the End of Man whom wee learne out of the word of GOD vnto which he is Yea and Amen as saith the Apostle Paule GOD hath opened vnto vs the misterie of his will according to his good pleasure which he had purposed in himselfe That in the dispensation of the fulnes of the times he might gather together in one all things in Christ both which are in heauen and which are in earth in him God is the highest and in respect only Cause or End of al who worketh all things after the good councell of his owne will FINIS