Apospasmatia sacra, or, A collection of posthumous and orphan lectures delivered at St. Pauls and St. Giles his church / by the Right Honourable and Reverend Father in God, Lancelot Andrews ...

Nam quum formavisset Jehova Deus è terrâ omnes bestias agri, omnesque volucres coeli, & adduxisset ad Adamum ut videret quî vocaret singulas (etenim quocunque nomine vocavit illas Adam, animantem quamque; id nomen ejus est.)* 1.1

* 1.2THese words contain the occasion of the former delibe∣ration, for that there might be an orderly proceeding, it was necessary that man being alone, and wanting a meet help, which was good for him, therefore that first a generall view and survey might be taken of all the Creatures which God had made, to see whether amongst so many millions of goodly creatures, some one might be found for Adam to be a meet mate for him, and then if the man should not finde any one fit for him, God might proceed in his former purpose in making one woman meet for his company.

In these words therefore we have first to consider Gods commissi∣on and warrant, for the ministring and bringing together all the crea∣tures before the man.

Secondly, Adams answer returned non est inventus, for after his diligent search, it is said he found no meet help; for the first, because it is Gods royall prerogative, to cause all the creatures to make their appearance at a certain place and time, which man of himself might not presume to take upon him; therefore God giveth over his right by a letter of Attourny and dedimus potestatem to Adam, by which he might lawfully, both take a streight survey of them all, and also impose names to every one of them as he pleaseth, which (see) that this writ and warrant is given out to all the living creatures here be∣low saving unto fishes, the reason whereof is, because that if there were any likelyhood at all, that man might finde a meet companion and mate for himself any where, then it must needs be amongst one of these two kinds of creatures, either amongst beasts of the field, or fowls of the aire, for there be some agreement and conformity be∣tween

man and beasts and birds naturally, but none at all between the fish and us, the beasts (as we have seen) are made of the same mould and matter which we are made of, and the fishes were made of the slyme of the waters, and not of slyme of the earth: Second∣ly, because they have naturally divers notes and voices as well as man, but the fish are mute and dumb, and therefore unmeet for our com∣pany. Thirdly, beasts and birds doe feed on earthly things as we, and breathe and live in the same aire and place which we doe, and doe delight naturally in the sight and company of man, and easily will be made tame, sociable and serviceable for man, whereas è contra, the fish neither feed nor breathe as we doe, they cannot live in the same place and element which we doe, but are as it were inhabitants of a∣nother world below us, and besides this, they will by no means be made tame and sociable to us, nor be serviceable to us, but only at our table for meat, wherefore they being as it were of another world, and of another nature and disposition divers from ours, they could not be meet for our company, and therefore in vain had it been to have called them into this solemn assembly of earthly creatures, God is said then to bring all these creatures before man, therefore they came not at mans call, nor yet of their own accord, but by the speciall commandement of almighty God: And indeed without Gods powerfull commission we may come to them, for they will not come to us, or if they come, it is to doe us hurt, or to make us affraid of them, Job 39. 12. This word then of God which brought them together, is not an audible word, Sed vox in silentia, as Job saith, Job 4. 16. And it is called Gods whistle, Esay 7. 18. for if he call, yea if he doe but hisse and whistle for innumerable Caterpillars and Froggs, they will speedily come in swarms to doe his will, Psal. 105. 34. Thus we see that verbum illud quod produxit, idem adduxit haec omnia Adamo: By which words we may observe, that God doth also now invest man into his rule and dominion over all the creatures, by bring∣ing them before him, as their Lord, to doe their homage unto him, for it was the like custome in Israell when any was annointed King, that all Israell should suddenly come together before him, that they might know and acknowledge him to be their ruler, 1 Sam. 10. 17. Such a like thing is here; for all creatures by Gods appointment doe as it were meet at a Parliament by generall consent, to annoint man to be their King: Now in the next place we must consider the end; why this solemn assembly was made, the principall thing indeed is to discover to Adam, that amongst all the creatures which were yet made, there was not one meet and worthy enough to be his compa∣nion as it may appear in the 20: verse. But withall, there is besides it a second subordinate end, which is, that man should give names to all creatures, and to see how Adam would call them, by which we see that God loveth not dumb shews, and will not have Adam idle in beholding his creatures, but would have him to exercise that wis∣dome which God had given him, in giving them names, for it is said to be a wise part, by the outward sight and view of things, to be led

to an inward and wise consideration thereby; by which he might learn instruction, so will God have him too, while he looketh over them, first, to be led to a wise consideration of the natures of the things that he seeth; and then to give fit names to them, according to their divers natures, which by sight he perceiveth, which we have seen to be the very order that God useth, Gen. 1. 4. So soon as he saw the light, presently he is said to consider of it, namely, that the nature of it was good, and therefore presently proceedeth to give it a fit name agreeable to the nature which he saw to be in it.

In the first, God doth establish in man (as a meet thing for that reasonable creature) the speculative part of wisdome, which is the duty of meditation, study, and contemplation, which is expressed by the word (seeing) for so the prophers were called in the old times (Seers) of this, 1 Sam. 9. 9. And again we must know, that this specu∣lation by study and reason looking into the nature of things, is not only lawfull and allowable in divine matters, which is the studie of divinity, but also in the generall study of naturall Philosophy, by which we may look into the nature of all the creatures which God hath made, which is by nothing else but by meditation to call them to minde, and then as having them before us, wisely to consider of their natures and names, so David did confesse, That he did often me∣ditate of all the works of Gods hand, Psal. 143. 5.

Another point, that Adam was not only enjoyned to see and con∣sider of their natures and names, but also to utter in words and in names, the things which in his wisdome he had conceived of them, by which God doth as it were, untie the string of his tongue and open his mouth, that by speech and audible and sensible words, he might shew and utter his wise conceipts, for the communicating of that knowledge which was in him unto all others after him, to this end therefore God made him a tongue as well as eyes, that his wisdome and learning should not be buried in his breast, but might be expressed for the good of others, by which also we doe see the approbation, commendation and allowance, of two other notable Arts and Sci∣ences given unto man, namely Grammer and Rhetotick, by which our mouths are opened to utter knowledge aright, God cannot abide, that men should misname things, as to call things which are good, by evill names, or to call evill, good, Esay 5. 20. Therefore God will have him take a speciall view of all things, first, and then after∣wards to name them: First therefore we must have knowledge by studie and contemplation, before we take upon us to professe it by eloquution.

But now a dayes, it is not as it was at the beginning, for we take upon us to be 〈◊〉〈◊〉, professors, and preachers of knowledge before ever we studie, we attain to the knowledge and understanding of that which we professe to teach: This authority which man hath to give names to all creatures, doth first argue his sovereignty and his supremacy over them all, Psal. 49. 11. For there David saith, when men have houses and lands of their own, then they take upon them as

having most right, to call them after their owne name, that is, to give them what names they please to impose: So doth God him∣self reason, 45 Esay 4. I have called them by my own name, therefore they are mine; It was God's course in 17. Gen. 5. when Abram had vowed his subjection to God, by the Sacrament of Circumci∣sion, and given himselfe to bee his servant; then God, to shew his authority over him, gave him a new name, calling him Abraham: So was it the custome of kings and princes, having by force of arms made any subject unto them, to shew their soveraignty over them, they used to alter their names, and call them by names of their own inventing, as we may read, 2 Kings 23. 24. for of Eliakim is called Joakim, and Mateniah is called Zedekias, 2 Kings 24. 17. So here God having made all things subject to man, and him the Lord and Ruler over them, Psal. 8. to declare that royall prerogative which he had, he giveth him also leave and authority to give them what names he pleaseth, and so they for ever should be cal∣led.

Which also doth argue the great and rare wisedome and know∣ledge which Adam had in this happy estate; for it is a great point of wisedome, so to distinguish the natures of Gods Creatures, as to give them fit and proper names expressing their natures; he knew, as it appeareth, not only rerum Idola, but also was able to give verborum idiomata, that is, such a propriety of words and names to each seve∣rall thing, whereby their divers natures and qualities might be di∣scerned: The man therefore gave names to all the Cattell, &c.

The reason of the Mandate or Writ, as we have heard, was partly to honour man as Gods Lievtenant on earth, and as Lord of all his Creatures, and partly to express, the great and singular wise∣dome and knowledge which God then had induced him withall: The Content of which, was to call a generall muster and assembly of all his Creatures before Adam, that a survey might be made, to see whether any meet help for man might be found, to avoyd soli∣tariness, because it was not good for him to be alone; and it was Gods purpose at this solemne meeting and Parliament to invest man into his dominion, and to declare him to be their Lord by gi∣ving them names.

Now in this verse is first contained the execution of the Writ, shewing all was so, and then in the latter end of the verse, is set down the retorn of the Writ, in these words (he found not a meet help for him. As the Commandement had 2. parts, namely, the considering their natures, and giving them names; so hath all wise men distinguished by all the ancient Hebrews calling some men of profound judgement and deepe knowledge, and others, men of eloquence, and excellent judgement and utterance: Both which gifts of God hardly are found together in any one man, 〈◊〉〈◊〉 are gi∣ven ro divers diversly, as it pleaseth the Giver: But to Adam, at the first, both were given in a full and perfect measure, and both of

them are here gounded upon Gods allowance, as being lawfull and good, and also upon Gods Commandement, as a thing most agreeable to the nature of man, namely, to spend his time in study for the increase of knowledge, and in declaration of his knowledge to others, by wise sentences and words; for to this end God made man animal rationis & orationis particeps, with which no other earthly crea∣ture is endowed, therefore the ancient Fathers have noted in Adam's two estates, the one to be pater viventium; the other to bee pater scientium, that is, The Father and teacher of all knowledge; for as Tu∣bal is said to be the father and author of Musick Gen. 4. 21. so may A∣dam be said to bee pater Theologiae, Philosophiae, Gramaticae, Rheto∣ricae, &c. hee was the first that practised Contemplation, and the first that practised Eloquution, by that excellent light of nature which God had given him; and the first, as here wee see, that gave proper, sit and significant names and words to expresse the natures of things, and hee was not only the father of all the liberal Sciences, but also of all mechanical Arts Gen. 3. 19. pater agriculturae, &c. by all which wee briefly see the perfection of his minde, and the excellency of his gifts with which hee was endowed: So that Adam then must needes bee granted to bee the first and the chiefest Author of all Knowledge and Learning that ever since, in all ages of the world hath beene among men, for from him it was derived and spread abroad among his poste∣rity, into all parts of the world, for Adam's knowledge both of Di∣vinity, and all other natural things was derived to the house of Sheth, and from him to Noah, and so conveyed to the house of Sem, and af∣ter remained amongst the sonnes of Heber. Gen. 10. 21. and from thence was kept and continued in Abraham's family, which were cal∣led the Children of the East Gen. 52. 6. from which East parts of the world, this Knowledge and Learning, which was first in Adam, was spread abroad among the learned men of Egypt, Acts 7. 22. In which learning of the AEgyptians Moses was trayned up, and therefore was prepared not only by the instrument of God's spirit, but also by the known received truth of the knowledge of these points in all the world, to set down unto us these things of our fore-Fathers, in the beginning of the world, and it may appeare by this, that Adam was worthy to be counted the Father of all knowledge and learning, be∣cause herein is seen the perfection thereof in him, for to name all good creatures so infinite in number, and so divers in kinde, and that to give to every one of them a distinct name, and yet so fit and proper to them according to their natures, as that God would not change nor 〈◊〉〈◊〉 them, but say, so shall they be called; this argueth in him an absolute perfection of knowledge, which hath not since been had. As he was the Father of knowledge within, so was he of utterance and expressing it by words, because we say that he was the first Lin∣guist that was in the world; and indeed intelligence and utterance have very neer affinity and friendship, as the Latine words shew, for Ratio and Oratio doe sound alike; and in Greek the word doth signifie not only the act of contemplation for knowledge, but also the act of

utterance for speech and conference, by which it is made known, for the one is verbum 〈…〉〈…〉, the other verbum ore 〈◊〉〈◊〉 and is agreed upon by all learned men, that the Hebrew tongue is the originall tongue and most ancient, by which Adam expressed his minde; * 1.3and therefore it is called of many the holy 〈◊〉〈◊〉 for this tongue went from Adam to Noah, from Noah to 〈◊〉〈◊〉 and from thence 〈◊〉〈◊〉 is manifested, that it continued as the general tongue and language in all the whole world, untill the confusion of 〈◊〉〈◊〉, Eu∣sebius 〈…〉〈…〉. doth prove this most plainly and 〈◊〉〈◊〉, that the 〈◊〉〈◊〉 tongue was the first and most an∣cient from the beginding, and that which Adam here used in 〈◊〉〈◊〉 names to all the Greatures; for he of purpose here confuteth the 〈◊〉〈◊〉, which doe affirm that all knowledge language and learn∣ing are derived from Chaldea, which he first disproveth by the letters of the Alphabet And that the Greek tongue was derived from the 〈…〉〈…〉 proveth, because 〈◊〉〈◊〉 and 〈◊〉〈◊〉 which Greek words signifie their men of learning and knowledge, are words plainly derived from the 〈◊〉〈◊〉 from 〈◊〉〈◊〉 they doe borrow their 〈◊〉〈◊〉 and original. As therefore 〈◊〉〈◊〉 knowledge and wis∣dome being 〈◊〉〈◊〉, is most perfect and absolute, so is this tongue and language of 〈◊〉〈◊〉, which Adam 〈…〉〈…〉 rich and sufficient of it 〈◊〉〈◊〉. For whereas all other tongues, even the Greek, doe shew their beggerlinesse, and argue and she 〈◊〉〈◊〉 imperfection in this, that they borrow words and 〈◊〉〈◊〉 from their senior tongues, and because they are sain to make 〈…〉〈…〉 pounds to expresse their minds; but this Hebrew and holy 〈◊〉〈◊〉 on the other side; borrow 〈◊〉〈◊〉 not of any tongue, 〈…〉〈…〉 all; and also 〈◊〉〈◊〉 in such simplicity of words, and yet hath such a 〈◊〉〈◊〉 and ma∣jestle in every phrase, that Eusebius faith well of it 〈◊〉〈◊〉 〈◊〉〈◊〉 〈…〉〈…〉 & 〈…〉〈…〉 for so we see that God appro∣veth all the names which Adam giveth to the Creatures, saying, that as the man called them, so should their 〈◊〉〈◊〉, and so continue to the worlds end.

Now we are come from this generall consideration of his tongue and language to consider of the names in particular which he gave. Touching it I will give you but a taste of a few, because it were in∣finite to reckon all the excellent significant and most fit names of the Creatures which he gave: Adam having first severed the Beasts from the Fowls, as being distinct in nature, among all the Beasts he seeing a Horse, he knew that God had made him for man to ride and trundle upon for his case and better speed, doth therefore at the first sight, according to the nature of him, give this name, which in 〈◊〉〈◊〉 signifieth a swift Runner. So seeing the Sheep, and know∣ing that God had made them to beare wooll to cloath and keep warm, he by and by calleth him the man clothier. An Asse he na∣meth the mase Porter, because he knew his nature was to carry mens burdens, &c. So for the Fowls, he seeing the Eagle to be the Prince and chief of Birds, giveth him a name of the noblenesse

of his nature: The Peacock he calleth a pround Bird, of that in∣ward property of pride which he knew to be in him: The Stork he calleth the gratefull, loving, or pitifull bird, for the dutifull care and kindnesse which he hath of his Damme. So for creeping things, he calleth the Serpent by the name of subtilnesse or deceivablenesse, which knowledge of his dangerous nature might have made him be∣ware and take heed of him: The Locust hath his name of going out in swarms: The Bee hath his name given him of his artificiall cun∣ning workmanship, with which God hath naturally indued him, in making his Combes of honey and waxe. By all which Adams great wisdome and insight into the nature of things is seen, because the name doth so fitly answer the nature of things. And thus much of the execution of the Decree concerning the denomination of Creatures.

Now we are come to the 〈◊〉〈◊〉 of this Writ, which is set down in these words, He found not a meet help for him: Touching which we may observe, that he returneth not the answer of this, that he had given meet names to all the Creatures, by which they should be called for ever. But letting this passe, he saith, that He could not finde a meet help for Man, which sheweth indeed that this was the most chief and principall end of the assembling the Creatures before him, that he might finde a help and fit companion for him, if any were; for not finding argueth a seeking, and seeking argueth a desire to have a companion like him, and that desire argueth a want, which want made him to seek diligently, but he could not finde; therefore here he returneth Non est inventus. This is then q.d. somewhat Adam found by search and seeking, namely, the divers natures and qualities of good Creatures which were made for his good: But yet because they were all bruitish and unreasonable, he refused them all to be his mate; for in Adam God had placed naturally, not only appetitus socii, sed etiam similitudinis, that is, to be one of his own kinde, nature, and disposition, but he found none as yet. This con∣fession of his want, doth argue there this conclusion of his desire to God, as Augustine saith, 〈◊〉〈◊〉 simile, non est simile; ergo Domine fac simile.

Notes

• * 1.1

  Gen. 2. 19.
• * 1.2

  Octob. 16, 1591.
• * 1.3

  Hebrew the the ancient language.