The creatures praysing God: or, The religion of dumbe creatures An example and argument for the stirring vp of our deuotion and for the confusion of atheisme. Benedicite omnia opera Domini Domino; laudate & superexaltate eum in secula. G.G.

THE CREATVRES PRAYSING GOD : OR , THE RELIGION OF dumbe Creatures . PSAL. 148. 7 , 8 , 9 , and 10 , Verses .

7. Praise the Lord vpon earth , yee dragons and all deepes :

8. Fire and haile , snow and vapours , stormy winds , fulfilling his word :

9. Mountaines and all hilles , fruitfull trees and all Cedars ,

10. Beasts and all cattell , wormes and feathered fowles .

TWo absurdities may here seeme to be committed at once , with one breath ; either that man should speake and exhort such Auditors , who are without sence , and therefore not capeable of exhortation , or that Creatures dumbe in themselues , should be exhorted to praise God , which seemes to be a thing proper to Angels and men .

How God is praised . Both these are easily satisfied , if we rightly consider that the praises of God doe not necessarily imply the most exact and magnificent order and forme , such as might well beseeme the Maiestie of a Deitie ( both men and Angels come short in that excellent seruice ) but the praises of God require no more in effect , then the power and ability wherewith God hath first inabled the Creature : for he accepts our imperfect prayers , and descends to our weakenesse . Thus the stocks and the stones in their silence , and in their naturall properties ; the beasts in their sounds and their cries , in their sence and in their motions , all serue to praise him : for God requires no more then he hath first giuen , the right imployment of his gifts is indeed to praise him .

Now man exhorting them to this their bounden duty , ioynes with them in their seruice , and as it were seemes to congratulate their praises of God : notwithstanding his owne disobedience and sinne , yet he reioyceth in their seruice , and exhorts them still to continue their praises of God .

Dumbe Creatures speake , and Man is strucken dumbe . And though they seeme dumbe , yet in verity and truth they speake in their silence : for obiecting , or presenting themselues to our view , shewing their excellent nature , their rare and wonderfull properties , therein they speake their Maker . Man perceiuing and apprehending this , falls instantly to admiration , which is a kinde of naturall trance , wherein his speech failes him , as if he were for a time strucken dumbe together with the dumbe Creatures , to shew his fellow-feeling and symbolizing affection with them ; at length he comes to himselfe , begins to breathe , then is he tied to his vtterance , as it were to comment vpon their silence , or to be their interpreter ; for as God requires no more then the ability of the Creature , so he will admit no lesse , but expect , the vttermost extent of our power : In the dumbe Creatures their silence did suffice : Man hauing the free vse of his tongue , is therefore tied to adde Speech to their silence , Reason to their sence , and perswading them not to any impossibility aboue their condition , as to beleeue the mysteries of Grace , and the like , but applauding them in their owne naturall course , therein he seemes to exhort them , and thus exhorting them , stirs vp himselfe , and magnifies the Diuine prouidence , who first appointed the course : As God speaking the Word , all things were made : God speakes to nothing , and by vertue of his words , behold a Creation : so wee speaking to the dumbe Creatures , and in them approuing Gods workes , wee shew the conformitie of our wills to the Diuine institution .

For in our speech wee doe not alwaies respect others , but sometimes our selues . The end why man exhorteth beasts . The most learned Preacher speaking to the most iudicious Auditory , yet cannot promise vnto himselfe happy successe ; wee must looke to the discharge of our owne dutie , and not to the euent . Man speaking to the dumbe Creatures though they vnderstand him not , yet his owne bounden duty , together with the strength and vehemency of his affections , ( that he can doe no lesse then speake in a cause which concernes Gods glory ) this makes it no fruitlesse labour , and surely some profit thereby redounds : for whereas otherwise man were a stranger to beasts , and they seruing God in their owne kinde , their seruice should no way concerne him ; yet now by vertue of his exhortation , he hath a part and portion in their obedience , and thus very cunningly , what is wanting in himselfe , he desires to supply it in them , to make their seruice seeme as his owne , as if forsooth they had beene rebellious , had it not beene for his perswasion ; though himselfe be dissolute , yet it is he , that keepes all in good order : a pretty policy .

Thus as they were ordained for his naturall vse , for his food , The vse of the creatures . clothing , labour : so it should seeme , they were appointed for his spirituall vse , to serue him in the nature of Chaplaines , that they should honour and praise God , while their master , sinfull and wretched man , dishonours him , yet their seruice might seeme to be done by his appointment .

Though I will not excuse our selues , yet suffer mee to speake in their behalfe , who being dumbe , cannot speake for themselues , I know not how powerfull and effectuall mans words are , but surely in them I can doe no lesse then admire their obedience ; The obedience of the Creatures is set foorth by a similitude . the most dumbe and senselesse Creatures , the very Rocks and the Caues , if we speake vnto them , and speake aloud ; instantly they make a reuerberation of our breath , whereby our owne words are renewed , as if they vnderstood , and did answere vs in our owne speech and language ; suppose I should stretch out my voice , and cry vnto them to praise God , instantly you should heare them answer , Praise God : or if they faile in this Eccho , yet sure they will not faile in their conformity ; herein they are not so properly our schollers , as presidents and examples to vs of obedience .

A corporation of all Creatures . Then let vs conceiue that all the workes of God make one corporation , and are as members of one body , vnder one common gouernment . As then it appeares in man , that the heart giues direction to the dull hands , to be lifted vp in deuotion , and the dull hands knocke the sleepy heart , to awake her out of drowsinesse ; And thus they doe mutually prouoke and stirre vp each other to ioyne in the seruice . As this befalls the parts of Man in respect of himselfe , so the like befalls Man and the Creatures in respect of the Vniuerse .

The religion of dumbe Creatures . And that it may no way seeme strange , that dumbe Creatures should bee said to praise God , to speake most properly and most exactly of the praises of God , which surely consist in a religious worship and seruice of God ; if , then I should say , that in the stocks and in the stones , in the foure-footed beasts , and generally in all the dumbe Creatures , that there is some obscure shadow , or some resemblance of religion , or rather indeed some proper kinde of religion : For there are diuers and seuerall kindes of religions , religions of all sorts , of all sizes , of all fashions ( witnesse the diuersity of religions in these our daies ) If then I should say that the dumbe Creatures haue likewise their proper kinde of religion as well as men , and that they are very deuout , godly , zealous , strict and most religious in their owne kinde , euen farre aboue men ; if I should say this ; I would humbly craue your patience a while . Let mee bring my reasons and labour to proue it , that the naturall seruice of God in dumbe Creatures , howsoeuer wee may esteeme it , yet in verity and truth , it is a kinde of naturall religion .

Morall vertues we may suppose to be onely competent to man , The seruice of God in dumbe Creatures , is their religion . as being grounded in the reasonable soule , yet therein the dumbe Creatures instruct vs , Goe , sluggard , learne of the Pismire ; religion wee may conceiue to be mans owne proper inheritance , yet behold , wee are stirred vp by the example of the dumbe beasts , The Oxe and the Asse acknowledge their Lord & Master . The Windes and the Seas obey him . It should seeme , that as there is a religion aboue man , the religion of Angels , so there may be a religion beneath man , the religion of dumbe Creatures . For wheresoeuer there is a seruice of God , in effect it is a religion . Thus according to the seuerall degrees and difference of states , the state of nature , grace and glory , religion may likewise admit degrees , and difference .

Religion then , The parts of religion . if I doe not mistake , consists of these foure parts , A Creed for our beliefe , which is the obiect of our Faith ; A set forme of prayer for our supplication , which is the anchor of our Hope : A decalogue or law for our practice , which is the rule of our Charity : Sacrifice and Sacraments for the vpshot and consummation of all , to season and sanctifie all . These are in effect the briefe heads of religion , as well appeares in our ordinary Catechisme , consisting of these foure parts , and therein is contained the summe of Religion . Now if all of these , or at least , if some of these can no way appeare in the Creatures , yet how great the similitude and analogy is betweene both , if you please to obserue with patience , and to condemne nothing vnheard , I doe well hope , that many things will be for our instruction , and all for our example and imitation .

How we come to know the Creatures . And first , of that knowledge which wee haue of the Creatures , how there should be such a mutuall intelligence or correspondency betweene vs , as that we should truely know them and their religion , as if wee vnderstood their language , & were thorowly acquainted with all the secrets and mysteries of their Church and State . The first notice then which wee haue of the Creatures , it is by an information of sence , wherein the Diuine prouidence hath so fitted and porportioned things each to other , suppose the faculty to the obiect , sence to things sensible , that wee instantly receiue them , not with any difficulty of learning , but by a naturall instinct : Thus it is betweene the sensible man , and the visible world , being Creatures of like condition , we doe easily conceiue them .

Sence is the mother of Idolatrie . Thus sence first serues to informe vs : but if wee should here rest onely in the information of sence , this were most dangerous : from hence grew our first error : whereas beauty was giuen to the Creatures , to point out the incomparable beauty of God , many beholding them , haue so doted vpon them , and so farre enamoured with their beauty , that they could goe no farther , but haue taken the Creatures for God , supposing that God himselfe could not be more glorious .

The vnderstanding reacheth beyond sence . Thus whereas a right vnderstanding would conclude , great is the beauty of Creatures , therefore how great and incomparable is the beauty of God! sence , as being of a lower straine , not able to aime at such a high pitch , rather inferres , Such is the beauty of Creatures , that our sence cannot possibly comprehend any greater beauty ; therefore the Creatures are God . Thus sence and sence alone , without other information , is indeed the mother and nurse of idolatry ; and if wee should proceed to no further search and inquisition , then the Creatures might seeme to blaspheme , to make themselues Gods ; being onely witnesses to the Deity , they might seeme to assume vnto themselues the right of the Deitie : yet herein let me excuse them , they are innocent , they doe it not of themselues , but through our corruption some sensuall men haue ascribed it : for being not able to conceiue greater perfection , it is naturall to man to acknowledge God in the highest . Thus some haue worshipped the Sunne , the Moone , the Starres , diuers and seuerall Creatures , and the like .

By the way giue me leaue to make some vse of their error , The good vse of Idolatry . and here to crie out , O what an excellent workeman is God , that euen his owne common and meanest workes should be of that excellency , as that they should be taken for God! And thus Idolatry which seemes wholly to detract from God , and to ascribe all to the creatures , yet by an ouer-ruling prouidence of God , contrary to her owne intent , in so much magnifying the Creatures , doth in them and by them set foorth the supereminent greatnesse of God the Creator .

This were sufficient , if mans whole knowledge were plunged and puzzled in sence , and that hee had no other guide or direction saue onely sence ; In reason we cannot consider the effects without their cause . but man hath further a reasonable soule , which taking information from sence , as it well beseemes his condition , vseth degrees of discourse , and in this reasonable soule wee shall finde this ingrafted , as a first ground and principle , that in all our knowledge , we must first search out the cause of euery effect ; for euery effect naturally points out his cause : and there is no relation so necessary , as is that which is betweene the cause and the effect . As it is the truth of things , that nothing can subsist without a cause : so in our apprehension , that wee cannot conceiue the one without relation to the other : there is no knowledge without the knowledge of causes , and therefore we striue and endeuour to discerne the cause in the effects , and the effects in the cause .

By vertue of this ingrafted principle , Reason as apt to discourse , so to search and enquire . wee cannot consider the creatures alone , and by themselues , but together with them and in them wee must search out their cause . Here then Reason would faine know , whether the Creatures be the effects of another , or causes of themselues ? This is the first proposition , or Quare .

Reasonlesnes of the dumbe beasts . Now you shall vnderstand , that euery search and inquisition , when we know not things of our selues , but that wee take our information from others , wee seeke them from others , and learne them of others ; this is a kinde of demand : of whom then should reason demand this ? not of her selfe , then surely of none but the Creatures ; or who should make answer to this demand ? not reason to her selfe , then surely none but the Creatures Marke then the answer of the Creatures , to this demand of reason ; their answer as giuing an account of their faith : faith is the ground and foundation of religion , and without faith , religion cannot subsist . Marke then the faith of the Creatures in their answers : their answers , I say , not in expresse termes , for this is not necessary : men that are speechlesse and dumbe , may notwithstanding make a confession of their faith , Digitis nu●●que loquuntur , so may the dumbe and speechlesse Creatures , they may likewise vse outward signes and tokens , to giue a confession of their faith ; their answer is answerable to their nature , their silent nature , and their still properties giue this resolution , and make this answer , and that without any difficulty .

For their bounden nature must necessarily imply , that the limitation of their nature proceeds from another . Here is their answer : The answer of dumbe creatures vnto reason . their composition and dissolution must necessarily presuppose first a compounder : here is their answer : their seuerall times of rising and setting must argue , that there being a time , when they were not , needs they must want a cause first to subsist ; being not by themselues , or for themselues alone , but carrying a mutuall respect each to other : suppose the heauens to the earth , the earth to the heauens , the faculty to the obiect , the obiect to the faculty : this must needs inforce , that they could not thus seuerally ordaine themselues , but that there was some other extrinsecall cause , which knowing both , and making both , appointed each for other . To conclude , that vnreasonable creatures should mooue , according to the rules of reason , and such as want vnderstanding , should be guided by the direction of an vnderstanding ; this must needs argue that some intelligent cause did first ordaine them , which now preserues them in their naturall course .

This in briefe is their answer ; The beasts acknowledge a God , and deny all fortune . for they intimate thus much , the Creatures acknowledge themselues to be no more then effects , they pointed out a cause , an intelligent cause . Here then we must exclude blind fortune , for that things by great chance should fall into such an excellent order , reason it selfe seemes to oppose it , which admits no fortune , but deemes it as a base-borne childe of ignorance : which if wee should yeeld , it would rather prooue the cause of disorder and confusion , and it would vndoubtedly imply a contradiction , to ascribe the workes of foresight and prouidence vnto a blind guide .

Thus then the Creatures being true , reall , positiue effects , they seeme to confesse , or rather to challenge vnto themselues a true , reall , positiue efficient cause , which in effect is to acknowledge a God , & a Maker . And this their knowledgement of God , as it is fitly gathered from the Creatures , The naturall implicite faith of beasts . so it is in verity and in truth no lesse then a naturall implicit faith of the Creatures : all of them testifying the same truth , doe in a sort make one common confession of their faith : Accedentem ad Deum oportet credere quod fit Deus ; this is the first article of their Creed , that they acknowledge a God ; thus they cannot be iustly taxed with infidelity . The beasts may teach the Atheists . Herein they farre exceed the Atheist , who denying his Maker , must therefore make himselfe liue of himselfe , and so consequently should preserue himselfe . Surely of all others he is the greatest and the most notable Impostor , denying the true God , he makes himselfe God , for he made himselfe . But I will as easily beleeue , that man either should not be borne , or being borne , that he should not decline in yeres , not be subiect to sorrow , griefe , or infirmity , and that he should neuer taste of death or corruption , as that he should first subsist without a Maker .

Thus then the Creatures agree that there is a God . Now let vs heare what other Testimony they giue of this God ; and looke how many Testimonies they giue of God , in effect they rehearse so many Articles of their Creed ; the first attribute of God is , The dumbe Creatures confesse one God . vt sit vnus , as God speakes of himselfe : Ego Deus vnus , non habebis Deos alienos , &c. Let vs then enquire of the Creatures , whether they acknowledge one God , or will admit a plurality of gods in their seruice . And heere vpon the first view and appearance , they seeme vnto me to cry and to testifie one God , one God , for all nature is directed to one end : whereas if there were many efficients , they would vndoubtedly intend their seuerall ends . The world is circular , which best resembleth the figure of one : all the streames are reduced to one head : all the degrees of things still tend to the highest , there being in nature a priority and posteriority ; Euery gouernment tends and ends in a Monarchie ; Nature will not endure many competitors ; order and decency require as much in effect : All heat is reduced to one first heat ; all bodies to one first body . Philosophy beats vpon this Axiome , that nature desires to worke with the fewest instruments , and therefore euery thing is to be reduced to the fewest principles . In the constitution of any thing , she requires but a couple ; for the effecting of any thing , one will suffice ; to admit of more , would rather hinder and distract the worke , then any way further or helpe the action .

The Creatures deny that there can be many gods . Thus to acknowledge one God : the workemanship and fabrike of the whole world will testifie as much , wherein the foot-steps and impression of one and the same God doe most eminently appeare , all of them giuing sufficient demonstration of one and the same wisdome and prouidence , which appeares alike in all , grounding all his workes , and all his actions , vpon the selfe-same principles and rules of his owne wisdome : there are not gods of the Mountaines , gods of the Valleys , gods of the Land , and gods of the Ocean : for the fishes of the sea , the birds of the ayre , the beasts of the field , haue a like fashion and forme for their outward feature , and a like inward instinct and prouidence for their course and direction , which similitude of nature must needs proceed from one and the same ground of wisdome ; the voice and verdit of nature will likewise testifie as much , which being to admit some infinit power , transcending reason , and the course of all Creatures , will therefore tie it selfe to admit of the least inconuenience , rather of one then of a multitude .

Heere is the second Article of their faith ; The Creatures point out God , as the first moouer . as they acknowledge a God , so they acknowledge but one God , and therefore they worship the true God . Thus the inuisible God visibly appeares in the visible Creatures ; their multitude altogether concurring to one end , betokens the vnity of their Maker , which Maker being the first and sole efficient cause , needs we must conceiue in him , whatsoeuer belongs to a first moouer ; Now behold how many excellent attributes of God doe issue out of this one ground , and are hence discouered , as wee consider God to be the first cause and moouer .

Suppose for his owne absolute necessity , Hence is implied Gods necessity , that being the first , he must subsist of himselfe , and can doe no lesse then subsist , and therefore subsist from eternity . And thus subsisting of himselfe , Immutability , he must be immutable and vnchangeable in himselfe , Eternity , that he may likewise hold out for eternity . Being thus the cause of himselfe , hee must haue the best and most absolute being ; And this being must needs be infinit , Bonity , Infinity , since he is of himselfe , and cannot prescribe himselfe bounds , nor cannot admit bounds from another , when as there is nought but himselfe ; Being thus one , infinit , and from eternity , he must be without mixture or composition , Simplicity , purus actus , most pure and simple in his owne nature : for heere were not diuers ingredients , which being first simple in themselues , might afterwards compound him ; And as he is without composition , so he cannot admit diuersity of parts , Without variety of parts . which doe indeed arise onely from a composition , which parts in respect of themselues should be more or lesse perfect , when as the whole Deity is infinitly perfect , and cannot admit degrees of comparison .

Without diuersity of faculties . Being thus without composition , or diuersity of parts , he cannot admit variety of faculties , which seeme to be tied and annexed to the diuersity of parts , and therefore those many seuerall perfections which appeare in the Creatures , they are but one absolute perfection in God . Thus the wisdome of God is the power of God , the power of God is the will of God , the will of God is the iustice of God , the iustice of God , is the mercy of God : all these attributes can admit no difference betweene themselues , and all these attributes are but one and the selfe-same God , though to vs , both for our apprehension , and in respect of Gods actions , they seeme to be diuers and distinct , yet are they linked , and together incorporated in that one and infinit nature of God , which cannot admit a variety . Thus farre of God in himselfe : and all this we must suppose in a first cause or moouer : and all this , it is no lesse in effect , then a naturall implicit faith of the Creatures , as they doe necessarily point out and demonstrate this first cause or moouer .

Now in respect of the Creatures , nothing can be wanting to God , which was necessarily required for the workemanship . Suppose an infinit wisdome in contriuing the worke , Gods wisdome . which otherwise would aske an infinit time of deliberation , as I may so say , a world of consultation were requisit for the framing of this world , were it not supplied in an instant by the infinit wisdome of God , which wisdome more especially and immediatly appeares in the comprehending and vnderstanding of himselfe . Secondly , hauing once laid downe the plot-forme , then succeeds a most absolute freewill in bounding and disposing his owne actions . Freewill . Thirdly , intending to create , and being resolued of the manner , Power . then followes an infinit power to put all in execution . Fourthly , hauing once finished the worke , necessary it is , that there should be a continuance of the same infinit wisdome , Prouidence . will , and power , in his Prouidence , for the continuance and preseruation of his workes . The Creatures can no more preserue themselues , then at first subsist of themselues , and therefore they want a continuall concourse , and sweet influence of this first moouer : for as it is a property of God to be independent , so it is a property of Creatures to be alwaies dependent ; and this serues as a bridle to curbe them , besides the ouer-ruling power and prerogatiue which God reserues in himselfe , whereof I will not dispute .

See here how many excellent attributes of God are discouered by the information and instructions which wee haue from the Creatures ; Whereas here are many grounds wherby we come to the knowledge of God . these are the Articles of their faith , and all these arise out of this one ground ( as the Schoole speakes ) ratione , & necessitate causalitatis , as wee consider God to be the first cause and moouer . Alas , I should be infinit , if I would proceed in this subiect to speake of God , onely so farre forth as the Creatures doe testifie of God , which in effect is their faith ; but I will passe this ouer : yet giue me leaue to passe my censure vpon it . Audita & approbata sunt omnia : vpon due examination I finde them to be sound and Orthodoxall , I cannot taxe them with Atheisme or Heresie , but what they say or testifie of God , it is most true ; onely with this defect , that they say not enough ; nature cannot be raised aboue nature ; the mysteries of grace fall not within the compasse of naturall bounds . Natures testimony of God is defectiue and insufficient . Why , thus there are degrees of faith amongst vs : we see but in part , wee know but in part , all cannot conceiue mysteries alike , and the most faithfull man may truly say , Lord , I beleeue , Lord , helpe my vnbeliefe . And thus it is with the Creatures , what they testifie of God , is most true , but they testifie not enough , yet what they testifie not , it is not out of frowardnesse , or that they are hard of beliefe , but it is for want of capacity : here then they are sufficiently excused ;

Excused I say , in respect of themselues , but whether any wrong or iniurie be done vnto vs , this is a question ; for if the Creatures propose vnto vs this knowledge of God as a perfect rule of our faith , to which we should not adde , but that we should be tied to the stint of their beliefe : to haue no more faith then they , Whether this defect in Gods knowledge appeares by the testimony of nature . this were dangerous ; for to admit this , were to oppose and contradict all the mysteries in religion , which are not discouered by their light ; this were in effect to seduce vs , to make vs of Christians , meere naturalls ; Indeed they haue already too farre preuailed on our passions and on our affections , that we are almost growne sensuall and beastly , like vnto them , as if we were of their common-wealth ; but if they shall presse further vpon vs , to worke vpon our soules , our consciences , and our vnderstandings , to intice vs to be of their faith , of their Church , of their religion , to make vs meere naturals , like to themselues , this were most intolerable . So then the question remaines , whether the Creatures , or nature , I meane , in the Creatures , or that which is the same in effect , whether naturall reason proceeding vpon naturall grounds , whether these supposing their owne ability in the fulnesse of Gods knowledge , seeme to exclude grace , or otherwise in the weakenesse of their knowledge , shewing their owne insufficiency , seeme onely to make way , and serue as an introduction to grace ? It is a question indeed , in my iudgement , of all others most worthy to be resolued : for in effect it implies the whole ground and foundation of all our mysteries , The ground of all the mysteries in Religion . and it stands thus ; whether by the light of our owne naturall reason , we are to beleeue no more of God , then appeares in the Creatures ; or whether the same light of our owne naturall reason will informe vs , that there are other greater mysteries to be receiued of God , more then those natural attributes , which are discerned by his works ?

For your satisfaction herein , you may be pleased to vnderstand , that what knowledge wee haue of God by the light of our naturall reason , it is not deriued immediatly from God himselfe , but by a reflection , onely so farre foorth as God is discerned in the glasse of his Creatures ; Causes are not fully discerned by their effects . now this is a rule in all arts , that no causes can fully , exactly and totally appeare in their effects , as hauing first a proper nature allotted to themselues , before they were ordained to action : first , they are in themselues , before they come to relation , so that for the knowledge of causes in themselues , there must be some further search and inquisition , more then the effects demonstrate : this shall appeare , by considering the diuersity of causes , which I will suppose to be of three sorts .

First , Naturall causes . naturall causes : and these are not sufficiently discerned by their owne naturall effects : ( E. g. ) by the nature and properties of a weed , you cannot discouer the whole nature , and properties of the Sunne or the earth ; for the inward nature and the outward actions , are not alwaies of like extent , nor doe they agree in all accidents .

More especially this will appeare in voluntary causes , Voluntary causes . that they cannot totally be discerned by their workes , when as the limitation of the worke , and the diuersitie of the worke proceeds , not from the necessity of the nature , but depends vpon the free will of the Maker . Thus one and the same voluntary cause brings foorth various and different effects , and therefore cannot imprint her whole and perfect image in all . Thus if man were knowne by his workes , we should neuer make search for malefactors , but euery one should instantly appeare .

Now there are yet other causes , Supernaturall causes . and these are of a different nature , and condition : suppose the Angelicall spirits , and the materiall world ; God and the Creatures , a spirituall Deity and a corporeall worke , haec differunt toto coelo , differunt plusquam genere : how is it possible then , that the one should fully and perfectly discouer the other ? Thus in a word to make application of all , The application . God being a cause , a voluntary cause , a cause of another nature , surely the whole vertue , and power of the Deity cannot be discerned or laid open by the workes of the Deity . An instance . E. g. By the building of this house though the skill of the workeman sufficiently appeares , yet you cannot informe me of his age , his name , stature , strength , condition , complection , the place of his birth , the place of his dwelling , his means , his maintenance , and none of all these will euer appeare by the worke : and thus it befalls the Creatures in reference to God , they set forth indeed many excellent attributes of God , yet they doe not intend to giue vs full satisfaction in the knowledge of God ; How nature directs vnto grace . but in humility seeme to confesse , that there is something in the Deity , which appeares not in the Creatures , and therefore in their owne want and defect , they referre vs to Gods owne reuelation of himselfe .

For in our knowledge of God , the Creatures are not our bounds , but serue onely to point out a Deitie , and then to cry , Plus vltra , plus vltra , and so to leaue to God himselfe , Nature will not trespasse beyond her owne bounds . sending vs from the outward shop of his workes , to the inward schoole of his words , from the theatre of the Creatures , to the sanctuary of his dwelling , there to learne a new lesson in the knowledge of God . Here is another article of their faith , another Testimony of God , in effect they confesse that God being incomprehensible , he cannot be comprehended in his workes : hence proceeds their submission , considering their owne weakenesse , and the infinit distance betweene God and themselues , they will not dare or attempt to discouer the whole Deity , nor will they iustly be taxed with curiosity , but content themselues with such a competent measure in the discouery of Gods knowledge , as their owne nature is capeable .

Thus then the Creatures not fully reuealing God , there is some place left for a further knowledge of God , and to this end there must be some further search and inquisition made after God ; Reason giues way to mysteries . here then is opened a gap to let in all the mysteries of our Christian faith and religion : suppose the eternall generation of the Sonne , the admirable procession of the Spirit , the glorious and indiuisible Trinity , the miraculous incarnation of the God-head , and the like . Nature indeed cannot reueale these mysteries , She neither reueales , nor impugnes them . and being once reuealed , nature cannot contradict them ; she can neither propose nor oppose them ; for as all contrarieties are in the same kinde suppose heat to coldnesse , moysture to drought , and the like ( these are qualities of the same kind ) so in our vnderstanding , all opposition must be betweene things of like nature ; but if secrets and mysteries be of another kinde , of a different nature , of a different world , and therefore of a different speculation ; then surely one and the same ground of reason which is fitted and proportioned to this our present state and condition , cannot equally suffice both , much lesse impugne and oppose things farre aboue and beyond her reach and capacity . So then , for the right vnderstanding of mysteries which are of a different kind , The necessity of faith . we must expect a reason of a different kinde , which in effect is a sanctifying grace , Gods holy Spirit to guide vs .

And to this end consider how absurd were it , that man should haue no other teachers , or instructors in the knowledge of God , Dumbe Creatures cannot be the sole teachers of man concerning God . but only the dumbe Creatures , which must be admitted , in case we had no other knowledge of God , but onely of such attributes , as are discerned by his works ; how improbable is it , that reason should haue no other information , but onely from sence and sensible obiects , euen concerning such things , which infinitly transcend and are aboue all reason , and all sence , as if a man should stoope downe to lay hold on such things , which are indeed aboue him , and beyond his reach ?

Thus in humility the Creatures acknowledge their owne bounds ; as bounds in their substance , bounds in their power ; so bounds in their knowledge ; they will not trespasse beyond their bounds , they will not incroach vpon mysteries , which standing a farre off , belonging to another world , Faith is a kinde of reason eleuated aboue a naturall condition . and therefore farre remote from the view of nature . We want a sanctifying grace , like a prospectiue glasse to discerne them . Thus it falls out in nature , euen in respect of naturall things ; the sunne and the starres must first send downe a light , and without their owne light , they cannot be discerned ; so God himselfe must first giue a testimony of himselfe , and then inlighten our hearts , for receiuing this testimony , and without this his owne testimony , he cannot be reuealed .

Thus to conclude , though the Creatures , or nature I meane in the Creatures , Naturall reason acknowledgeth mysteries in generall . or that which is the same in effect , though naturall reason proceeding vpon naturall grounds , though these doe not discouer our mysteries in particular , yet in generall they seeme to imply that mysteries there are , nature seemes to confesse that there is a power aboue nature , and this power did then appeare in the first institution of nature ; reason seemes to acknowledge that all faculties hauing their owne proper bounds , she her selfe cannot be without bounds , and therefore many things there may be and are beyond the comprehension of reason . Thus much in generall .

Supernaturall workes confirme supernaturall words . Now for proofe and confirmation of our mysteries in particular , we doe not require their testimony , for we haue other greater proofes then theirs , and therefore we will ease them of that labour : they haue the workes of nature to testifie the God of nature . We haue workes aboue nature , miracles beyond all naturall causes , to testifie our mysteries aboue nature : they haue a Creation for their being ; a prouidence for their preseruation , &c. we haue an eternall prescience , an immutable decree , prophecies and predictions , fore-telling future euents , together with the full accomplishing of these prophesies ; in a word , they haue the voice of nature ; we haue the testimony of the God of nature .

This I speake , looking to the generall nature , yet it cannot be denied , but by a particular charge , as it were a speciall Commission , Reason discerning the open miracles , cannot gaine say the secret mysteries . some Creatures may likewise be truely and properly said to giue a testimony , and to confirme our mysteries of grace ; for the same God is God both of nature and grace , he hath laid the foundation of grace in the ground-worke of nature : as grace doth sanctifie nature , so nature supports grace ; as grace workes by nature , so nature may beare witnesse to the working of grace . Thus all miracles , what did they argue , but that the Creatures changing their owne nature , did therein shew their obedientiall power to be at his command and direction , who first appointed their nature , who can change and alter their nature , and now workes aboue and beyond nature ; these workes surmounting nature , his words may likewise surpasse nature . Thus mysteries aboue naturall apprehension , are no more incredible then workes aboue naturall power ; both carry the same stampe , and are of the same mint , they giue credit and testimony to each other . Miracles we discerne by sence , we acknowledge in reason , to be such as indeed they are , miracles beyond all naturall power . Then presently our faith not carried with a vaine credulity , not seduced with sophistry , but being truly informed of the workes , presently she stoopes in humility and hearkens to the words , and therein she acknowledgeth mysteries , mysteries beyond mans reason and comprehension .

Thus it should seeme , Reason , that some Giantlike Deity , by his workes , by his words hath made knowne vnto the world , that his power and his wisdome surpasseth all naturall bounds , while the Creatures shewing in themselues the effects of his power , doe likewise point out the depth of his wisdome , and hereby conclude an infinit power , an infinit wisdome , both which cannot admit mans weake opposition or disputation , Admiration , Faith . but rather should worke in vs admiration , astonishment and silence .

For as in miracles , Miracles proue mysteries . the dumbe Creatures , notwithstanding their naturall inclination , yet are they ouer-ruled by Gods power : so in mysteries , man , notwithstanding his naturall wrangling , and contentious wit , and the scrupulous curiosity of his owne minde , yet must he submit himselfe to Gods words . Thus the power manifested , serues as a seale to the will reuealed : miracles prooue the truth of mysteries ; the one our naturall reason may easily see , and discerne ; and these being discerned , doe prooue the infallible truth of the other .

This by way of digression : for this is extraordinary vnusuall , and therefore onely incident to some few of them , according to times , place , and occasions . Come we then to their generall faith , which I call the naturall faith of the Creatures , which faith implies the whole knowledge of God , whereof the Creatures informe vs , how farre by their direction wee may proceed in Gods knowledge , and where we must desist . This knowledge of God being fitly gathered from the Creatures , The naturall implicite faith of the Creatures . can be no lesse then a naturall implicit faith of the Creatures ; all of them testifying the same truth , doe in a sort make one common confession of their faith , they say their Creed together , as we doe ; this is enough , to saue and excuse them from the imputation of infidelity : for children doe no more in their baptisme , whom notwithstanding we know to be in the number of Gods faithfull people .

The seuerall kindes of faith . Faith doth not alwaies imply the actuall surrendring vp of our wills and consents , but sometimes an habit or forme ; neither is euery faith , a iustifying faith : but there is a testifying faith , an historicall faith , yea , sometimes an imputatiue faith ; and there being so many kindes and degrees of faith , I pray be not so vncharitable , as to make the poore dumbe Creatures infidels .

Dumbe Creatures may as well be said to haue faith as knowledge . For there is a wisdome of nature , there is a knowledge in dumbe beasts , they know their times and their seasons , their manner of working , and what is fit and agreeable to the state of their bodies ; and why may there not be a naturall faith in them , as well as a naturall wisdome and knowledge ? for these seeme to be as proper to man as his faith ; yet these we ascribe to dumbe beasts , though they want a reasonable discourse : and why may we not as well yeeld vnto them a faith , not a sanctifying , but a naturall faith ? for I will not exceed the bounds of nature in them : their faith is an historicall faith , or a testifying faith ; for this their naturall faith serues onely to giue testimony to the God of nature .

Surely they haue a faith , and what is more , they preach this faith vnto vs , together with many morall instructions , and many good admonitions , The dumbe Creatures preach their faith vnto vs : they are , I confesse , very learned preachers , and doe exceedingly edifie , for they were able to strike the very heathen ( who were without the knowledge of the true God ) with wonder and amazement : the most dumbe and sencelesse Creatures beare witnesse and testifie of God , The heauens declare the glory of God , and the firmament sheweth his handyworke : one day telleth another , and one night certifieth another . Thus they instruct vs , while they catechize each other ; and as we exhort them to praise God , so they exhort vs , that what is wanting in them , they may supply it in vs : ( here is their cunning : ) they are dumbe , therefore they make vs their Aduocates , their instruments and spokesmen , they vse our tongues to set forth Gods praise , And exhorting vs , they praise God by vs . giuing vs occasion , and stirring vs vp to praise him , our praise becomes theirs , and their praise is made ours ; wee are their God-fathers to make the confession of their faith ; they are our remembrancers , & serue as the seales of our truth . And thus there is not onely a communion of Saints , but a communion of Creatures , which ioyne together in one naturall seruice of God ; as we partake with them in substance , so we may ioyne with them , or rather learne of them , the commendations of God .

Thus much of their faith : wherein if I haue beene somewhat obscure , I pray remember the nature of faith , which is of things inuisible , and so from their faith and testimonies of God , come we then to their praiers , and praises of God . As Angels , so dumbe Creatures continually praise God . It is not onely proper to Angels to be continually busied in praising and magnifying of God , singing their Halleluiah , &c. but euen the most dumbe Creatures partake in this seruice , and beare their part in this song , though not in such an excellent manner . This is natures daily taske and imployment : for what is naturall to things in generall , therein nature cannot be wanting to her selfe , but must first know and acknowledge her owne properties , within her selfe ; artificem collaudat opus , that the worke should praise and commend the workeman , I take it to be a seruice imposed , or an homage done to the Lord . Thus wheresoeuer ye discerne the worke , you cannot exclude the workeman , both are of like extent , since to be , and to be the effects of his power , both are alike inseparable from the Creatures ; who vpon the first view and appearance doe plainly shew , that what they are in themselues , this they haue from their Maker ; their perfection speakes his excellency ; their continuance , his eternity ; if they haue ought praise worthy in themselues , this makes for his praise , who is most worthy of all praise , though we most vnworthy to set forth this praise .

Consider then in the Creatures in generall : First , their proper and bounded nature , together with so great variety and perfection in their owne kinde . The perfection of the Creatures . Secondly , in this nature , such excellent properties , affections , and accidents which doe so well agree with the nature . Thirdly , from this nature , such strange and wonderfull apparitions and effects . Fourthly , by this nature such an excellent order , and proportion both in themselues , and to the whole Vniuerse . Fifthly , through this nature , such a constancy and perseuerance in keeping their due course ; in performing their duty , seruice and ministry to man .

How Creatures praise their Maker . O excellent Artist , that could so sweetly tune nature to make such a melody , where there is such a concent and agreement on euery side ; the parts to the whole , the whole to the parts , each to it selfe , all to the Maker ! O excellent melody ! here is neither found , nor voice to the eare , yet a most sweet and delectable harmony , a musicke of nature . Doe not then harken with your eares , but listen with your mindes , and in stead of notes , conceiue this ditty : We sing the praise of our Maker .

The temple of the Creatures and their Leiturgie . This praise and seruice of God seemes to resemble our mentall prayer : for it is inward , secret , and consists only in Meditation . Come we then to their vocall prayers , which in effect is our Leiturgy or Church-seruice : and first , behold the magnificence of their Temple , which is the materiall world , the naturall Temple of God , a Temple made by God for himselfe , and by himselfe consecrated to his owne vse , where the heauens are the roofe , the earth is the footstoole , and wherein nothing is wanting , which may serue for beauty and ornament : here all the Creatures dayly attend , and are euer conuersant in this Temple : For the Sparrow hath found her a house , and the Swallow a nest , where she may lay her young ones , euen thine Altars , O Lord God of Hostes , my King and my God : Blessed are all they that dwell in thy Courts , for they will euer be praysing thee , Psal. 84.3 , 4.

Decent and comely ceremonies , which serue to stirre vp our dulnesse , and to set forth Gods magnificence , and therefore are most commendable in vs , They vse no ceremony , but substance . yet they haue none ; for they want none : in stead of them , they haue a truth and syncerity in their seruice , without hypocrisie or dissimulation : they are not troubled or disquieted in their owne thoughts ( as we are ) that they should be admonished by outward ceremonies : but they are like the Angels in heauen , wholly intent to their seruice . I would I could say as much for our selues .

Now listen a while to their prayers : here euery creature hath his sound & his voice , The prayers of the Creatures . Vox naturae inclamautis Dominum naturae , The voice of nature calling vpon the God of nature . Nature is no foole , that she should babble and talke to her selfe , nor is there any other nature , with whom she might haue conference ; she is no more idle and superfluous in her words , then in her workes : Natura mhilfecit frustrà , natura nihil dicet frustrà . Then vndoubtedly in these cries , she offers vp her prayers to her Maker .

Now would you know the meaning and sence of these prayers ? The generall intent of prayers . Surely I conceiue them to be to this or the like purpose . Venite , iubilemus Deo nostro , quifecit nos , exultemus & laetemur in ipso : ( the very beginning of our Morning Seruice ) O all yee workes of the Lord , praise ye the Lord , blesse him , and magnifie him for euer . Doe you yet require some more particular notice , what they request in their prayers ? Truely they pray in a strange tongue , I neuer learnt their language ; yet this I can say for a truth , in mine owne experience :

The diuersity of their prayers . That according to the diuersity of occasions , you shall finde a difference in their prayers : in their ioy and mirth , you may discerne their pleasant notes of thankfulnesse : in their griefe and heauinesse , you shall heare their sorrowfull sighes , and groanes of complaints . Then it should seeme , nature becomes a petitioner : and to whom should she petition , but to that higher power which sits aboue nature ? Though the dumbe Creatures haue neither speech nor language among them , yet their sound is gone out into all quarters : though their cries be inarticulate , and vnsignificant to vs , yet are they vnderstood of their Maker ; he that sees the secrets of our hearts , can much more easily discerne the intent of their prayers .

But in this their seruice , or prayers , doe they vse no meanes of deuotion ? haue they no respect to Gods magnificence ? but confusedly doe mumble vp , or bellow out their prayers , as if with their crying , and roaring , God could be praised ? which were indeed more to dishonour God in the manner , then to honour him in the seruice . Herein , They praise God in the best manner . to giue you full satisfaction , I say , that euery thing , according to the vttermost extent of his own ability , doth offer vp his seruice to God in the most excellent manner . To instance only in their Quier , or in their Church-musick , here you haue a full , The Church-musicke of the Creatures . perfect , and compleate Quier ; sufficient variety of voices ; the little chirping birds , the Wren and the Robin , they sing a treble ; the Gold-finch , the Nightingale , they ioyne in the meane ; the Black-bird , the Thrush , they beare the tenour , while the foure-footed beasts , with their bleating and bellowing , they sing a base : how other birds sing in their order , I referre you to the skilfull Musicians : here is diuersity of musicke , some haue their seuerall notes , as if they sung verses alone , and did pawse and keepe time like Queristers , while others vse their continued songs , that all might please with variety .

These songs are fitted for euery season , as if they had some proper seruice , Their variety of Anthems and Collects . some collects appointed for the time ; Thus they alter and varie according to the quarters of the yere , the houres of the day , the coasts of the world ; and as if they were in some solemne procession , and did purpose to compasse and circuit the whole earth , with their Anthemes and Letanies : some sing while they are flying , others make choice of the woods for their standing , some in the groues , some in the meddowes , some in the plaines , some on the house toppe : here are their voyces . Now for their instruments ; me thinkes the rockes , the caues , and the woods , with a hollownesse of their sound , like a musicall instrument , send forth an Eccho , and seeme to vnite their songs , together with the pleasant noyse in the fall , and gliding of waters ; the pretty , sharpe whistling of the winde , which serues as a ground to their musicke .

And what is more , Their canonicall houres . beleeue it , they obserue their canonicall houres , as if they were some religious order , they haue their lauds , their Mattens , their Vespers , in effect , they haue their Morning prayer , and their Euening song , for these are the speciall and the appointed times for their deuotion ; neither will I conceale that which I haue so often obserued ; sometimes one bird prouokes another to sing , then me thinkes I heare the Churches Antiphona's , one side of the Quier answering another , a custome which hath anciently beene brought into the Church , according to the patterne and president of the Seraphims , Isa. 6. Et clamabant alter ad alterum , & dicebant ; Sanctus , sanctus , Dominus Deus exercituum .

To conclude , How powerful their prayers are . how effectuall , and acceptable their prayers are , I will not demand of them , they may chance to be foolish and partiall in their owne behalfe ; herein take rather the testimony of God himselfe , and that to the poorest bird , which of all others we might suppose to be most neglected , for it is a night-bird , melancholy , ill presaging it hath a harsh note , and it feeds vpon carrion , and yet notwithstanding the Psalmist can testifie , Psal. 147.9 . Escam dat pullis coruorum inuocantibus eum , as if God kept a watch ouer the nest , and did teach the young Rauens to call vpon him , and in effect to say grace , and to giue him thankes before the receiuing of their food .

After their prayers followes in the next place , their decalogue or law : and truly , for the practice of their religion in their liues and conuersations , which appeares in the keeping and fulfilling of this decalogue or naturall law , The decalogue of the Creatures . I cannot but greatly admire them . They are still carried with the same course , which God first appointed ; the Sunne keepes his iust houre of rising , the Moone obserues her certaine reuolutions , so all the dumbe Creatures , and all the beasts of the field doe the like : you may assoone abolish their nature , as accuse them for the breach of the law of nature ; they are led by their owne instinct , they haue no liberty of will to oppose , they cannot be refractory , but are like the Angels in heauen , sealed and confirmed in their state and condition . Here is their conformity to Gods naturall law ; as farre forth as God hath giuen them a law , they are surely led by the law , and the most sanctified man can doe no more , but according to the measure of grace that is giuen him . Alas ! I should shame our selues , if I should speake of our disobedience , in respect of theirs .

The morall vertues of dumbe beasts . Heare then how all those naturall vertues appeare in them , how they are rooted and grounded in them , suppose temperance , iustice , sobriety , industry , naturall affection and the like ; I will forbeare to speake , being verily perswaded that nature hath proposed them vnto vs , as presidents of each vertue , that hauing giuen vs a rule , some inclination in our selues to morall vertues , she might annexe some example to that rule , the example of dumbe Creatures ; that if we our selues , through the malignity of our wills , should practise to abolish the law in our hearts ( for so the custome of sinne takes away the sence of sinne ) yet still the law might be reserued whole and entire , together with the exact patterne and practice of the law , as I may so say , bookes of reports in the Creatures ; and to this purpose I had made a long discourse , but to enter vpon it , I should proue tedious : therefore I will forbeare to make any further mention of this , which indeed is so euident and palpable , as that it cannot admit a contradiction .

From their law , The sacrifice of dumbe Creatures . come we then to their sacrifice , which truely is as naturall as is their law : for sacrifice is a pledge of our thankfulnesse , which thankfulnesse is a branch of common iustice , this iustice is naturally ingrafted in all Creatures , that receiuing our selues from God , we should offer vp our selues vnto God , or at least , something in lieu of our selues , some quit-rent or fine in the acknowledgement of our Tenure , that we hold our selues from God , and therefore we are not at our owne disposing , but must surrender vp our selues vnto God ; so that you might as well exclude from nature , a naturall law , as to deny a sacrifice . Thus in generall , all things being ordained to Gods glory , they are likewise ordained for his seruice , here is their sacrifice . More particularly : Nothing in it selfe , containes in it selfe the vse and end of it selfe ; but hath some reference beyond it selfe ( E. g. ) Doth not euery thing euaporate , and impart some part of it selfe , suppose the flowers of the field in their sweet smels ; many Creatures with their incense and odoriferous perfumes : and what are these indeed but natures sacrifices ?

Shall we yet come neerer , and shew how they partake in a true sacrifice ? What are the stones in the Temple , but indeed offered vp in sacrifice ? Their various and different sacrifices . For it is not necessary , that all should consecrate , who attend at the Altar : all cannot be principals ; if the materiall temple will not suffice , come we then to mans body , which is the Temple of Gods Spirit : and surely things ordained for the vse of this Temple , and the vse consisting in their owne slaughter , they are indeed consecrated and become a sacrifice .

If hitherto you dislike the metaphoricall or large signification , come we then to the strictest sence . What were the sacrifices of the Iewes , The truth of their sacrifices . but indeed the offering vp of dumbe Creatures ? Then surely , these dumbe Creatures were no small part in the sacrifice , they cannot be excluded ; but these were only types and shadowes of a true Sacrifice ; Come we then to that one and only true Sacrifice , the sacrifice of Christ : As we partake in his sacrifice , in regard of our nature , the manhood of Christ , so all the Creatures cannot be excluded in regard of one common matter , or substance , in the body of Christ ; so that in him , in him alone , the whole world , the great world in the little world , becomes a true and reall sacrifice .

How the Creatures concurre in the Sacraments . And for Sacraments : Are not all the Creatures sanctified for mans vse ? And what is this in effect , but to be the visible signes of inuisible grace ? Suppose the foure Elements . The fire , when as God appeared like fire in a bramble-bush , and the Holy descended in fiery tongues ; The aire , when as Christ together with his owne breath , breathed out his Spirit : The water , in our baptism ; The earth , in her fruits ; Bread and wine in the Eucharist . Thus they share in our Sacraments , according to the capacity of their nature : we actiuely , they passiuely , all concurre in the Sacraments .

And to proceed yet further : Lest they might seeme to faile in the end , The hope of the Creatures . and scope of religion , I say , they are not altogether without hope ; for what may they not hope and expect from God , who is so bountifull and magnificent in his rewards ? though their seruice be a naturall seruice , a seruice necessarily imposed , and that they can doe no lesse then serue him in their owne kinde , yet it stands with Gods bounty to reward their seruice . I say then , that they are not altogether without hope ; for there is a naturall hope , as Iob speaks , Iob 14.7 . Lignum si praecisum fuerit , habet spem quod reuirescet : so if I should extend this naturall hope , as an earnest , or as an implicite hope , to a renouation of nature ; this were no inconuenience . For certaine it is of all the dumbe Creatures , that at the generall day of our Resurrection , they likewise , though not in themselues , yet in their owne elements and principles , shal be renewed . For there shall be a new heauen and a new earth , that then they may be fitted for our vse , as now in the time and state of corruption , they serue our present turnes and occasions .

If this seeme a strange doctrine then , What becomes of the Creatures after our resurrection . let this reason confirme it : Creatures were first created in Paradise . Then surely they were not so much ordained for slaughter , and mans vse , as for the setting forth of Gods glory . Now since our fall , they groane and trauell in paine together with vs vnder the burthen of our sinnes , and our miseries , the punishments of sinne , Rom. 8.22 . yet still they continue innocent in themselues , they are often imployed in Gods seruice , alwaies praysing God in their owne kinde , and neuer incurre the breach of his law , but are patient , notwithstanding our immoderate and inordinat abuse . Then surely by a course of iustice , according to their manner , and the capacity of their owne nature , though not in themselues , ( that is ) in the fiercenesse , malignity and corruption of their nature , yet in their owne first elements and principles , or as they haue now entred into mans body , and are become parts of mans flesh , all the Creatures in generall shall partake with vs , in our future intended renouation .

Thus then we will say with Ioshuah , 24.15 . I and my house will serue the Lord : we and whatsoeuer is ours , either inwardly in our selues , Their religion is according to their power . or outwardly in our substance , we are all at his seruice , euery one according to his power and ability doth praise God , and hath his religion , if a defectiue religion . Then looke to the power , and you shall finde it likewise defectiue , for both are fitted and proportioned to each other : in nature , there is a faith of nature , there is a law of nature ; and where the naturall creature is capeable of grace , there are the mysteries of grace , the precepts and counsels of grace .

And thus without any figure or metaphore , Euery thing must haue a religion . the Creatures may truly be said to praise God , in a kinde of religious worship and seruice ; for whatsoeuer proceeds from God , tends to his glory : heere is the end . Now the way must be agreeable to this end : and therefore what tends to his glory , must needs runne in the course of his seruice , whether nature or grace . If ye say , that religion be properly tied to a state of grace ; Non est litigandum de verbis , vbi in re conuenimus , yet I am not of that opinion , for I thinke it no absurdity to say , a natural religion . Thus all nations are said to haue their religion , There is a naturall religion . and yet we know , that most of them haue no more then sence , reason , and nature ; and yet notwithstanding , they haue a religion : then surely they haue onely a naturall religion , which in effect is no more , then the religion of dumbe beasts , for nature appeares alike in them as in vs : that which giues mans religion a speciall dignity and prerogatiue aboue the religion of dumbe beasts , is onely this , that mans religion is not meerely naturall , Proper to beasts , not to man . and onely naturall , but there is an earnest of grace to sanctifie the corruption of nature , mysteries of grace beyond the apprehension of nature , and a certainty of hope beyond the expectation of nature .

And thus in generall , as there is a seruice of nature , so in generall , A naturall religion hath naturall bounds . we may well say that there is a kinde of naturall religion ; which notwithstanding proceeding onely from nature , it cannot be raysed aboue nature , but must againe returne and end in nature , and being by the necessity of their nature , it is therefore a seruice which requires no further reward , but onely serues as a motiue and example to vs .

And thus far of the naturall seruice of God in dumbe Creatures , which I call the Religion of dumbe Creatures ; now briefely to conclude , three things there are wherein I doe much desire to giue you contentment . First , whether this meditation may be thought vaine and needlesse . Secondly , how farre it may seeme strange or a Paradoxe . Thirdly , what good vse may be made of it : for the first , whether this be a vaine meditation , I pray trace it by degrees : the faith of the Creatures , I did suppose to be that knowledge of God , which is gathered from the Creatures , as much in effect , as the naturall or reasonable man can know of God . The Metaphysicks . Now whereas of all sciences , the Metaphysicks haue euer beene held the most excellent , this very subiect is the principall part of the Metaphysicks ; by consideration hereof , the heathen Philosophers haue beene strangely transported , and rauished , and haue burst foorth into these or the like exclamations and inuocations of God : Eus ●●tium , primus motor , prima intelligentia , naturans natura , immensa infinitas , principium sine principio , &c.

Secondly , Naturall Philosophy . after their faith ; how the dumbe Creatures doe praise God in their owne nature , in their passions , in their affections ; or if these be secret and hidden from man , then according to the imitation of man , how they praise God in their voyces , in their sounds , which are the outward signes , and symptoms of their owne inward nature . This belongs to the Physickes , and is in effect , the whole scope and intent of all naturall Philosophy .

Thirdly , Morall Philosophy . for their law which serues as a guide to direct them ; which law is written in their hearts , practised in their actions , in so much that in them , we may easily read the characters of this law , the very pure text of the law of nature without any corrupt glosse : this is in effect the whole ground and foundation of all morall Philosophy .

Fourthly , Theology . for the sacrifice and Sacraments of Creatures , when we consider how the dumbe Creatures are sanctified , and prooue to be Sacramentalia , fit to enter into the Holiest of Holies , to be vnto vs as meanes and conduit-pipes of grace , which seeme to imply , that nature and grace being now incorporated , there was surely some Deity incarnate , by vertue wherof , the whole materiall nature is combined to the Spirituall nature ; not by consanguinity , but by alliance , by the nuptials of those two natures in his one person , who was both perfect God and perfect Man ; this is a most deepe and profound mysterie in Theology , How all sciences may be reduced to this naturall religion . and thus you cannot condemne this Meditation as vaine and needlesse .

Neither can it seeme so strange , or a paradox : for take the bookes of Philosophers , and such as haue written of the Creatures in generall , and suffer me to prefixe these words in the frontispice , A Ioue principium , or In Dei nomine ; which are the same in effect . Then giue me leaue to turne ouer the leaues , and to the last lines , in stead of Finis , or Explicit , to adioyne these words , as a labell or codicill to the worke , Ad Dei gloriam : & both these nature implies : for first there must be a workeman , then the worke must be directed to some end . Now besides the worke it selfe , no other end appeares but the workeman : things must then runne in a circle , from God , to God ; God in the forefront , God in the vpshot . And thus if you consider the Creatures , betweene God and God , in stead of a naturall discourse , here you haue a religion of nature .

Thus in Christian Religion , if our ceremonies were first inuented by Pagans , if our prayers were first composed by Heathen , How this naturall religion and Iudaisme is reduced to Christianity . yet still we may lawfully vse them : for when we prefixe , In nomine Patris , & Filij , & Spiritus sancti , or when we shut vp our prayers with Per Christum Dominum nostrum , then wee giue them the tincture of Christianity . Thus with Dauids Psalmes , which are indeed the Psalmes of the Iewes , when we cloze them vp with this period , Gloria patri & Filio & Spiritui sancto , then we make them ours , and properly ours ; in effect , we Christen them . And thus to consider the Creatures barely in themselues , without reference to God , were a most imperfect knowledge ; but shew them their discent and originall , from whence they proceed , shew them their right vse , and the end of their progresse , and here in effect you haue composed a naturall religion .

Thirdly , for the vse which we may make vnto our selues of this Religion of dumbe Creatures , in a word it is this :

The Creatures make man ashamed . First , it serues to make vs ashamed of our selues , that while all other Creatures doe strictly serue God in their owne kinde , yet wee , though more bound vnto God for the many blessings receiued , then they ; though more especially intended for Gods seruice , seeing all other Creatures serue man , and man alone is immediatly ordained for Gods seruice ; yet the poore dumbe Creatures should strictly serue God in their owne kinde , while we , and we alone , and we onely are the transgressors .

Secondly , The large extent of Gods Church . it sets forth the large extent of Gods Church , and the vntouchable height of his glory , though our sinnes haue made a separation betweene God and vs , though our blasphemies be such and so great , as that faine they would obscure and eclipse Gods glory : yet maugre our attempts , and in despight of our malice , God shall be glorified , as of the Angels aboue , so of the dumbe Creatures beneath : if men shall cease to sing their Hosannah , the stones will cry , Luke 19.40 .

Then in the last place let their seruice be some encouragement and motiue to ours , The example of Creatures , is an exhortation to vs . if we cannot attaine to the perfections of Angels to offer vp our selues as a whole burnt sacrifice to God ; if we cannot approue our selues , as members of one Catholike Church , to serue God in the vnity of one faith , but that as the East hath formerly beene separated from the West , so is now the South from the North , as if with sects and schismes , we were to quarter out religion according to the coasts of the world , and to diuide Christs seamelesse garment among vs , hauing first crucified the Lord of life : If in the course of Christianity , we cannot agree in the very fundamentall points of religion , but are wholly separated , so that neither one mother Church beneath , nor yet one heauen aboue can containe vs . Suppose that Christianity should cease , then let vs come to the tearmes of humanity , and desire to exceed all other Creatures , as well in vertue and dignity , as in nature and condition . By our nature we are tied to a naturall religion . But if all faile , if all faile ( as I feare they doe in some ) then in the last place I pray let me recommend vnto them the religion of dumbe Creatures : surely we can doe no lesse then ioyne with them in their religion : for they are sensuall and beastly , like to our selues : then let not those most excellent attributes of God , which are discouered by them , be contradicted by vs : here we shall auoide Atheisme in our prayers , deuotions , and seruice of God , let vs not be inferiour to them .

But aboue all , let me recommend this one thing to our practice , There is but one and the same morall law to all religions . that the Creatures may not out-strip vs , in the strict obseruing of the naturall Law , which to vs , in effect , is , in moral honesty . This I doe the rather wish , because the morall law was neuer abrogated , notwithstanding the change of Priest-hood , the change of Ceremonies , the change of Religion , which was translated from the Synagogue of the Iewes , to the Church or congregation of the Gentiles ; yet still one and the same morall law was continued . So at this day , notwithstanding our diuersity of Sects , Schismes and Religions ; yet it were to be wished , that our actions might be squared out by one morall law , which law appeares in the Creatures , and is common to man and the Creatures ; and is as naturall to man , as is his owne nature , and should no more be separated from man , then his owne nature : for want then of religious piety and godlinesse , let this morall law be our guide . Thus man shall know his dutie to man .

No differences in religion should take away morall duties . But how miserable were our condition ? what a world of mischiefe would follow ? if we should neglect morall duties , vnder cloake and pretence of religion , as if religion did abolish nature , as if the morall law were abrogated together with the ceremoniall ; Yet this is the practice and iniquity of these our most vnhappy times , that all factions , seditions and trecheries must be forsooth rooted and grounded in religion , as if religion were the sole mother , and nurse of all treasons ; as if heauen could not subsist with the earth ; as if the Tower of Babel could not be built , but with Church stones . This is the bane and the shame of Religion . God knowes , I cannot speake of it with patience , or without my great hearts griefe : and therefore I will here end abruptly ; beseeching the Almighty God to reforme it ; beseeching the Almighty God reforme it .

Sancte & indiuiduae Trinitati sit honor & gloria .