THE CREATURES PRAISING GOD: OR, THE RELIGION OF dumb Creatures. An Example and Argument, For the stirring up of our devotion, and For the confusion of Atheism. Benedicite omnia opera Domini Domino; laudate & superexaltate eum in secula. G. G. LONDON, Printed by FELIK KINGSTON. 1622. To the Reader. GOod Reader, The Author himself not vouchsafing his name, title, or preface to this his work, and very unwilling that it should be published, I thought fit to let thee understand, that the book itself contains no paradox, notwithstanding the title: for the natural service of God in dumb Creatures, when they obey God, in their own kind, and follow their own natural course, this is it, which he calls The Religion of dumb Creatures: and as it is frequent, and usual, to make comparisons in particular instances, so here in general their service is compared to our Religion. To commend the work, seeing I am so far engaged, as that against the Authors will, it was my importunity to publish it, were in effect to commend mine own judgement, I will here only acquaint you with the reasons that moved me; First, to take away gross Atheism, which denies any God, he useth no Sophistry, no persuasion, not the testimonies either of God, or of men, but herein craves aid of the dumb Creatures, and in effect desires them to bear witness, who instantly acknowledge a God, and discover many excellent, and admirable attributes in God, and this he calls their confession, or the natural implicit faith of the Creatures, pag. 9 Secondly, that this knowledge of God, which we learn from nature, is an imperfect knowledge, though otherwise, it was the sole knowledge of the ancient heathen Philosophers, he brands it with this imputation, that it is no more in effect then the religion of dumb beasts; but as reason is above sense, so faith above reason: reason points out mysteries, faith discovers them; by virtue of which faith, we join with the Angels in their service, as the dumb beasts do join with us in nature: and here he takes away all natural objections against the mysteries of religion, beating down man's curiosity, pag. 16. Thirdly, how the Creatures praise God in their voices and sounds, which in effect are their prayers; in their natural law, which is their decalogue; in all their qualities and affections, both natural, and as they are sometimes means and conduit-pipes of grace, whereby nature is sanctified, pag. 23. Fourthly, how all natural Sciences may be reduced to Theology, suppose the Metaphysics, natural Philosophy, moral Philosophy, which are indeed the branches of natural Theology and are incorporated into the body of our divinity. And hence you may as well exclude the moral law, the decalogue, and the whole state of nature, as to exclude humane learning; which showing the perfections and excellencies of nature, doth therein show the praise and commendations of the Maker. pag. 31. Fifthly, this natural religion not only comprehends in itself all natural sciences, but it is further a supposed ground and foundation in all religions. Thus judaism, 〈◊〉 〈◊〉, as well as Christianity, acknowledge God in nature; though the judicial, and Ceremonial law began with Moses, the Gospel with Christ, yet the natural law, together with the state of nature, began with Adam, not by any revelation, but by engrafted and inbred principles, and therefore is common to all nations, to all religions. Hence he gathers these two notes, first, that different and opposite religions may notwithstanding join together in such things as are good, and alike approvable in both: for so we join with dumb Creatures in their natural service, and that the bounds of the Church are not to be hedged in, according to men's private fancies and imaginations; or according to the Provinces, and jurisdiction of Prelates, but according to the unity and consent of faith. Secondly, that be the religions never so opposite and contrary, yet all agree in the natural law, and therefore are bound to perform to each other, all natural rights, suppose the discharging of trust, where it is reposed, to use moral honesty in our actions, obedience to our superiors, allegiance to the Prince, and the like; thus may different religions live quietly and peaceably under one just government. If this were observed, surely it would cause much peace in the Christian world, so much distracted and disquieted at this day, with infinite and innumerable sects and religions, pag. 34. To conclude: What can be more glorious to God, then that his praise should be set forth by all his Creatures? what greater charity, then to comprehend them, not within the walls of our Christian Church (though once they were contained in the Ark) yet within the compass and circuit of religion? what greater devotion, then by their example to stir up thyself? though the Angels be out of sight, and thou canst not hear their hymns, yet the beasts may awaken thy dulness; what greater humility, then to stoop to the basest worms, and together with them, to associate thyself in God's service? These reasons (I confess) did move me to publish it: and as I had no other intent, but God's glory, so I beseech him to give a blessing to thy reading hereof, that it may tend to the increase of thy devotion. THE CREATURES PRAISING GOD: OR, THE RELIGION OF dumb Creatures. PSAL. 148. 7, 8, 9, and 10, Verses. 7. Praise the Lord upon earth, ye dragons and all deeps: 8. Fire and hail, snow and vapours, stormy winds, fulfilling his word: 9 Mountains and all hills, fruitful trees and all Cedars, 10. Beasts and all cattle, worms and feathered fowls. TWo absurdities may here seem to be committed at once, with one breath; either that man should speak and exhort such Auditors, who are without sense, and therefore not capable of exhortation, or that Creatures dumb in themselves, should be exhorted to praise God, which seems 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 do not necessarily imply the most exact and magnificent order and form, such as might well beseem the Majesty of a Deity (both men and Angels come short in that excellent service) but the praises of God require no more in effect, than the power and ability wherewith God hath first enabled the Creature: for he accepts our imperfect prayers, and descends to our weakness. Thus the stocks and the stones in their silence, and in their natural properties; the beasts in their sounds and their cries, in their sense and in their motions, all serve to praise him: for God requires no more than he hath first given, the right employment of his gifts is indeed to praise him. Now man exhorting them to this their bounden duty, joins with them in their service, and as it were seems to congratulate their praises of God: notwithstanding his own disobedience and sin, yet he rejoiceth in their service, and exhorts them still to continue their praises of God. Dumb Creatures speak, and Man is strucken dumb. And though they seem dumb, yet in verity and truth they speak in their silence: for objecting, or presenting themselves to our view, showing their excellent nature, their rare and wonderful properties, therein they speak their Maker. Man perceiving and apprehending this, falls instantly to admiration, which is a kind of natural trance, wherein his speech fails him, as if he were for a time strucken dumb together with the dumb Creatures, to show his fellow-feeling and symbolising affection with them; at length he comes to himself, begins to breathe, then is he tied to his utterance, as it were to comment upon their silence, or to be their interpreter; for as God requires no more than the ability of the Creature, so he will admit no less, but expect, the uttermost extent of our power: In the dumb Creatures their silence did suffice: Man having the free use of his tongue, is therefore tied to add Speech to their silence, Reason to their sense, and persuading them not to any impossibility above their condition, as to believe the mysteries of Grace, and the like, but applauding them in their own natural course, therein he seems to exhort them, and thus exhorting them, stirs up himself, and magnifies the Divine providence, who first appointed the course: As God speaking the Word, all things were made: God speaks to nothing, and by virtue of his words, behold a Creation: so we speaking to the dumb Creatures, and in them approving Gods works, we show the conformity of our wills to the Divine institution. For in our speech we do not always respect others, but sometimes ourselves. The end why man exhorteth beasts. The most learned Preacher speaking to the most judicious Auditory, yet cannot promise unto himself happy success; we must look to the discharge of our own duty, and not to the event. Man speaking to the dumb Creatures though they understand him not, yet his own bounden duty, together with the strength and vehemency of his affections, (that he can do no less than speak in a cause which concerns God's glory) this makes it no fruitless labour, and surely some profit thereby redounds: for whereas otherwise man were a stranger to beasts, and they serving God in their own kind, their service should no way concern him; yet now by virtue of his exhortation, he hath a part and portion in their obedience, and thus very cunningly, what is wanting in himself, he desires to supply it in them, to make their service seem as his own, as if forsooth they had been rebellious, had it not been for his persuasion; though himself be dissolute, yet it is he, that keeps all in good order: a pretty policy. Thus as they were ordained for his natural use, for his food, The use of the creatures. clothing, labour: so it should seem, they were appointed for his spiritual use, to serve him in the nature of Chaplains, that they should honour and praise God, while their master, sinful and wretched man, dishonours him, yet their service might seem to be done by his appointment. Though I will not excuse ourselves, yet suffer me to speak in their behalf, who being dumb, cannot speak for themselves, I know not how powerful and effectual man's words are, but surely in them I can do no less then admire their obedience; The obedience of the Creatures is set forth by a similitude. the most dumb and senseless Creatures, the very Rocks and the Caves, if we speak unto them, and speak aloud; instantly they make a reverberation of our breath, whereby our own words are renewed, as if they understood, and did answer us in our own speech and language; suppose I should stretch out my voice, and cry unto them to praise God, instantly you should hear them answer, Praise God: or if they fail in this Echo, yet sure they will not fail in their conformity; herein they are not so properly our scholars, as precedents and examples to us of obedience. A corporation of all Creatures. Then let us conceive that all the works of God make one corporation, and are as members of one body, under one common government. As than it appears in man, that the heart gives direction to the dull hands, to be lifted up in devotion, and the dull hands knock the sleepy heart, to awake her out of drowsiness; And thus they do mutually provoke and stir up each other to join in the service. As this befalls the parts of Man in respect of himself, so the like befalls Man and the Creatures in respect of the Universe. The religion of dumb Creatures. And that it may no way seem strange, that dumb Creatures should be said to praise God, to speak most properly and most exactly of the praises of God, which surely consist in a religious worship and service of God; if, than I should say, that in the stocks and in the stones, in the fourfooted beasts, and generally in all the dumb Creatures, that there is some obscure shadow, or some resemblance of religion, or rather indeed some proper kind of religion: For there are diverse and several kinds of religions, religions of all sorts, of all sizes, of all fashions (witness the diversity of religions in these our days) If then I should say that the dumb Creatures have likewise their proper kind of religion as well as men, and that they are very devout, godly, zealous, strict and most religious in their own kind, even far above men; if I should say this; I would humbly crave your patience a while. Let me bring my reasons and labour to prove it, that the natural service of God in dumb Creatures, howsoever we may esteem it, yet in verity and truth, it is a kind of natural religion. Moral virtues we may suppose to be only competent to man, The service of God in dumb Creatures, is their religion. as being grounded in the reasonable soul, yet therein the dumb Creatures instruct us, Go, sluggard, learn of the Pismire; religion we may conceive to be man's own proper inheritance, yet behold, we are stirred up by the example of the dumb beasts, The Ox and the Ass acknowledge their Lord & Master. The Winds and the Seas obey him. It should seem, that as there is a religion above man, the religion of Angels, so there may be a religion beneath man, the religion of dumb Creatures. For wheresoever there is a service of God, in effect it is a religion. Thus according to the several 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 do not mistake, consists of these four parts, A Creed for our belief, which is the object of our Faith; A set form 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 upshot and consummation of all, to season and sanctify all. These are in effect the brief heads of religion, as well appears in our ordinary Catechism, consisting of these four parts, and therein is contained the sum of Religion. Now if all of these, or at least, if some of these can no way appear in the Creatures, yet how great the similitude and analogy is between both, if you please to observe with patience, and to condemn nothing unheard, I do 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 we have of the Creatures, how there should be such a mutual intelligence or correspondency between us, as that we should truly know them and their religion, as if we understood their language, & were thoroughly acquainted with all the secrets and mysteries of their Church and State. The first notice then which we have of the Creatures, it is by an information of sense, wherein the Divine providence hath so fitted and porportioned things each to other, suppose the faculty to the object, sense to things sensible, that we instantly receive them, not with any difficulty of learning, but by a natural instinct: Thus it is between the sensible man, and the visible world, being Creatures of like condition, we do easily conceive them. Sense is the mother of Idolatry. Thus sense first serves to inform us: but if we should here rest only in the information of sense, this were most dangerous: from hence grew our first error: whereas beauty was given to the Creatures, to point out the incomparable beauty of God, many beholding them, have so doted upon them, and so far enamoured with their beauty, that they could go no farther, but have taken the Creatures for God, supposing that God himself could not be more glorious. The understanding reacheth beyond sense. Thus whereas a right understanding would conclude, great is the beauty of Creatures, therefore how great and incomparable is the beauty of God sense, as being of a lower strain, not able to aim at such a high pitch, rather infers, Such is the beauty of Creatures, that our sense cannot possibly comprehend any greater beauty; therefore the Creatures are God. Thus sense and sense alone, without other information, is indeed the mother and nurse of idolatry; and if we should proceed to no further search and inquisition, than the Creatures might seem to blaspheme, to make themselves Gods; being only witnesses to the Deity, they might seem to assume unto themselves the right of the Deity: yet herein let me excuse them, they are innocent, they do it not of themselves, but through our corruption some sensual men have ascribed it: for being not able to conceive greater perfection, it is natural to man to acknowledge God in the highest. Thus some have worshipped the Sun, the Moon, the Stars, diverse and several Creatures, and the like. By the way give me leave to make some use of their error, The good use of Idolatry. and here to cry out, O what an excellent workman is God, that even his own common and meanest works should be of that excellency, as that they should be taken for God And thus Idolatry which seems wholly to detract from God, and to ascribe all to the creatures, yet by an overruling providence of God, contrary to her own intent, in so much magnifying the Creatures, doth in them and by them set forth the supereminent greatness of God the Creator. This were sufficient, if man's whole knowledge were plunged and puzzled in sense, and that he had no other guide or direction save only sense; In reason we cannot consider the effects without their cause. but man hath further a reasonable soul, which taking information from sense, as it well beseems his condition, useth degrees of discourse, and in this reasonable soul we shall find this engrafted, as a first ground and principle, that in all our knowledge, we must first search out the cause of every effect; for every effect naturally points out his cause: and there is no relation so necessary, as is that which is between the cause and the effect. As it is the truth of things, that nothing can subsist without a cause: so in our apprehension, that we cannot conceive the one without relation to the other: there is no knowledge without the knowledge of causes, and therefore we strive and endeavour to discern the cause in the effects, and the effects in the cause. By virtue of this engrafted principle, Reason as apt to discourse, so to search and inquire. we cannot consider the creatures alone, and by themselves, but together with them and in them we must search out their cause. Here then Reason would fain know, whether the Creatures be the effects of another, or causes of themselves? This is the first proposition, or Quare. Reasonlesnes of the dumb beasts. Now you shall understand, that every search and inquisition, when we know not things of ourselves, but that we take our information from others, we seek them from others, and learn them of others; this is a kind of demand: of whom then should reason demand this? not of herself, then surely of none but the Creatures; or who should make answer to this demand? not reason to herself, then surely none but the Creatures Mark then the answer of the Creatures, to this demand of reason; their answer as giving an account of their faith: faith is the ground and foundation of religion, and without faith, religion cannot subsist. Mark then the faith of the Creatures in their answers: their answers, I say, not in express terms, for this is not necessary: men that are speechless and dumb, may notwithstanding make a confession of their faith, Digitis nu●●que loquuntur, so may the dumb and speechless Creatures, they may likewise use outward signs and tokens, to give a confession of their faith; their answer is answerable to their nature, their silent nature, and their still properties give 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 dumb creatures unto reason. their composition and dissolution must necessarily presuppose first a compounder: here is their answer: their several 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 themselves, or for themselves alone, but carrying a mutual respect each to other: suppose the heavens to the earth, the earth to the heavens, the faculty to the object, the object to the faculty: this must needs enforce, that they could not thus severally ordain themselves, but that there was some other extrinsecall cause, which knowing both, and making both, appointed each for other. To conclude, that unreasonable creatures should move, according to the rules of reason, and such as want understanding, should be guided by the direction of an understanding; this must needs argue that some intelligent cause did first ordain them, which now preserves them in their natural course. This in brief is their answer; The beasts acknowledge a God, and deny all fortune. for they intimate thus much, the Creatures acknowledge themselves to be no more than effects, they pointed out a cause, an intelligent cause. Here than we must exclude blind fortune, for that things by great chance should fall into such an excellent order, reason itself seems to oppose it, which admits no fortune, but deems it as a base-born child of ignorance: which if we should yield, it would rather prove the cause of disorder and confusion, and it would undoubtedly imply a contradiction, to ascribe the works of foresight and providence unto a blind guide. Thus than the Creatures being true, real, positive effects, they seem to confess, or rather to challenge unto themselves a true, real, positive 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 natural implicit faith of beasts. so it is in verity and in truth no less than a natural implicit faith of the Creatures: all of them testifying the same truth, do 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 justly taxed with infidelity. The beasts may teach the Atheists. Herein they far exceed the Atheist, who denying his Maker, must therefore make himself live of himself, and so consequently should preserve himself. Surely of all others he is the greatest and the most notable Impostor, denying the true God, he makes himself God, for he made himself. But I will as easily believe, that man either should not be borne, or being borne, that he should not decline in years, not be subject to sorrow, grief, or infirmity, and that he should never taste of death or corruption, as that he should first subsist without a Maker. Thus than the Creatures agree that there is a God. Now let us hear what other Testimony they give of this God; and look how many Testimonies they give of God, in effect they rehearse so many Articles of their Creed; the first attribute of God is, The dumb Creatures confess one God. ut sit unus, as God speaks of himself: Ego Deus unus, non habebis Deos alienos, etc. Let us then inquire of the Creatures, whether they acknowledge one God, or will admit a plurality of gods in their service. And here upon the first view and appearance, they seem unto me to cry and to testify one God, one God, for all nature is directed to one end: whereas if there were many efficients, they would undoubtedly intend their several ends. The world is circular, which best resembleth the figure of one: all the streams are reduced to one head: all the degrees of things still tend to the highest, there being in nature a priority and posteriority; Every government tends and ends in a Monarchy; 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 upon this Axiom, that nature desires to work with the fewest instruments, and therefore every 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 work, than any way further or help the action. The Creatures deny that there can be many gods. Thus to acknowledge one God: the workmanship and fabric of the whole world will testify as much, wherein the footsteps and impression of one and the same God do most eminently appear, all of them giving sufficient demonstration of one and the same wisdom and providence, which appears alike in all, grounding all his works, and all his actions, upon the selfsame principles and rules of his own wisdom: there are not gods of the Mountains, gods of the Valleys, gods of the Land, and gods of the Ocean: for the fishes of the sea, the birds of the air, the beasts of the field, have a like fashion and form for their outward feature, and a like inward instinct and providence for their course and direction, which similitude of nature must needs proceed from one and the same ground of wisdom; the voice and verdict of nature will likewise testify as much, which being to admit some infinite power, transcending reason, and the course of all Creatures, will therefore tie itself to admit of the least inconvenience, rather of one then of a multitude. here is the second Article of their faith; The Creatures point out God, as the first mover. as they acknowledge a God, so they acknowledge but one God, and therefore they worship the true God. Thus the invisible God visibly appears in the visible Creatures; their multitude altogether concurring to one end, betokens the unity of their Maker, which Maker being the first and sole efficient cause, needs we must conceive in him, whatsoever belongs to a first mover; Now behold how many excellent attributes of God do issue out of this one ground, and are hence discovered, as we consider God to be the first cause and mover. Suppose for his own absolute necessity, Hence is implied God's necessity, that being the first, he must subsist of himself, and can do no less then subsist, and therefore subsist from eternity. And thus subsisting of himself, Immutability, he must be immutable and unchangeable in himself, Eternity, that he may likewise hold out for eternity. Being thus the cause of himself, he must have the best and most absolute being; And this being must needs be infinite, Bonity, Infinity, since he is of himself, and cannot prescribe himself bounds, nor cannot admit bounds from another, when as there is nought but himself; Being thus one, infinite, and from eternity, he must be without mixture or composition, Simplicity, purus actus, most pure and simple in his own nature: for here were not diverse ingredients, which being first simple in themselves, might afterwards compound him; And as he is without composition, so he cannot admit diversity of parts, Without variety of parts. which do indeed arise only from a composition, which parts in respect of themselves should be more or less perfect, when as the whole Deity is infinitely perfect, and cannot admit degrees of comparison. Without diversity of faculties. Being thus without composition, or diversity of parts, he cannot admit variety of faculties, which seem to be tied and annexed to the diversity of parts, and therefore those many several perfections which appear in the Creatures, they are but one absolute perfection in God. Thus the wisdom of God is the power of God, the power of God is the will of God, the will of God is the justice of God, the justice of God, is the mercy of God: all these attributes can admit no difference between themselves, and all these attributes are but one and the selfsame God, though to us, both for our apprehension, and in respect of God's actions, they seem to be diverse and distinct, yet are they linked, and together incorporated in that one and infinite nature of God, which cannot admit a variety. Thus far of God in himself: and all this we must suppose in a first cause or mover: and all this, it is no less in effect, than a natural implicit faith of the Creatures, as they do necessarily point out and demonstrate this first cause or mover. Now in respect of the Creatures, nothing can be wanting to God, which was necessarily required for the workmanship. Suppose an infinite wisdom in contriving the work, God's wisdom. which otherwise would ask an infinite time of deliberation, as I may so say, a world of consultation were requisite for the framing of this world, were it not supplied in an instant by the infinite wisdom of God, which wisdom more especially and immediately appears in the comprehending and understanding of himself. Secondly, having once laid down the plot-form, then succeeds a most absolute freewill in bounding and disposing his own actions. Freewill. Thirdly, intending to create, and being resolved of the manner, Power. then follows an infinite power to put all in execution. Fourthly, having once finished the work, necessary it is, that there should be a continuance of the same infinite wisdom, Providence. will, and power, in his Providence, for the continuance and preservation of his works. The Creatures can no more preserve themselves, then at first subsist of themselves, and therefore they want a continual concourse, and sweet influence of this first mover: for as it is a property of God to be independent, so it is a property of Creatures to be always dependent; and this serves as a bridle to curb them, besides the overruling power and prerogative which God reserves in himself, whereof I will not dispute. See here how many excellent attributes of God are discovered by the information and instructions which we have from the Creatures; Whereas here are many grounds whereby 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 School speaks) ratione, & necessitate causalitatis, as we consider God to be the first cause and mover. Alas, I should be infinite, if I would proceed in this subject to speak of God, only so far forth as the Creatures do testify of God, which in effect is their faith; but I will pass this over: yet give me leave to pass my censure upon it. Audita & approbata sunt omnia: upon due examination I find them to be sound and Orthodoxal, I cannot tax them with Atheism or Heresy, but what they say or testify of God, it is most true; only with this defect, that they say not enough; nature cannot be raised above nature; the mysteries of grace fall not within the compass of natural bounds. Nature's testimony of God is defective and insufficient. Why, thus there are degrees of faith amongst us: we see but in part, we know but in part, all cannot conceive mysteries alike, and the most faithful man may truly say, Lord, I believe, Lord, help my unbelief. And thus it is with the Creatures, what they testify of God, is most true, but they testify not enough, yet what they testify not, it is not out of frowardness, or that they are hard of belief, but it is for want of capacity: here than they are sufficiently excused; Excused I say, in respect of themselves, but whether any wrong or injury be done unto us, this is a question; for if the Creatures propose unto us this knowledge of God as a perfect rule of our faith, to which we should not add, but that we should be tied to the stint of their belief: to have no more faith than they, Whether this defect in God's knowledge appears 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 discovered by their light; this were in effect to seduce us, to make us of Christians, mere naturals; Indeed they have already too far prevailed on our passions and on our affections, that we are almost grown sensual and beastly, like unto them, as if we were of their commonwealth; but if they shall press further upon us, to work upon our souls, our consciences, and our understandings, to entice us to be of their faith, of their Church, of their religion, to make us mere naturals, like to themselves, this were most intolerable. So then the question remains, whether the Creatures, or nature, I mean, in the Creatures, or that which is the same in effect, whether natural reason proceeding upon natural grounds, whether these supposing their own ability in the fullness of God's knowledge, seem to exclude grace, or otherwise in the weakness of their knowledge, showing their own insufficiency, seem only to make way, and serve as an introduction to grace? It is a question indeed, in my judgement, of all others most worthy to be resolved: 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 own natural reason, we are to believe no more of God, then appears in the Creatures; or whether the same light of our own natural reason will inform us, that there are other greater mysteries to be received of God, more than those natural attributes, which are discerned by his works? For your satisfaction herein, you may be pleased to understand, that what knowledge we have of God by the light of our natural reason, it is not derived immediately from God himself, but by a reflection, only so far forth as God is discerned in the glass 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 appear in their effects, as having first a proper nature allotted to themselves, before they were ordained to action: first, they are in themselves, before they come to relation, so that for the knowledge of causes in themselves, there must be some further search and inquisition, more than the effects demonstrate: this shall appear, by considering the diversity of causes, which I will suppose to be of three sorts. First, Natural causes. natural causes: and these are not sufficiently discerned by their own natural effects: (E. g.) by the nature and properties of a weed, you cannot discover the whole nature, and properties of the Sun or the earth; for the inward nature and the outward actions, are not always of like extent, nor do they agree in all accidents. More especially this will appear in voluntary causes, Voluntary causes. that they cannot totally be discerned by their works, when as the limitation of the work, and the diversity of the work proceeds, not from the necessity of the nature, but depends upon the free will of the Maker. Thus one and the same voluntary cause brings forth various and different effects, and therefore cannot imprint her whole and perfect image in all. Thus if man were known by his works, we should never make search for malefactors, but every one should instantly appear. Now there are yet other causes, Supernatural causes. and these are of a different nature, and condition: suppose the Angelical spirits, and the material world; God and the Creatures, a spiritual Deity and a corporeal work, haec differunt toto coelo, differunt plusquam genere: how is it possible then, that the one should fully and perfectly discover 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 virtue, and power of the Deity cannot be discerned or laid open by the works of the Deity. An instance. E. g. By the building of this house though the skill of the workman sufficiently appears, yet you cannot inform me of his age, his name, stature, strength, condition, complexion, the place of his birth, the place of his dwelling, his means, his maintenance, and none of all these will ever appear by the work: and thus it befalls the Creatures in reference to God, they set forth indeed many excellent attributes of God, yet they do not intend to give us full satisfaction in the knowledge of God; How nature directs unto grace. but in humility seem to confess, that there is something in the Deity, which appears not in the Creatures, and therefore in their own want and defect, they refer us to Gods own revelation of himself. For in our knowledge of God, the Creatures are not our bounds, but serve only to point out a Deity, and then to cry, Plus ultra, plus ultra, and so to leave to God himself, Nature will not trespass beyond her own bounds. sending us from the outward shop of his works, to the inward school of his words, from the theatre of the Creatures, to the sanctuary of his dwelling, there to learn a new lesson in the knowledge of God. Here is another article of their faith, another Testimony of God, in effect they confess that God being incomprehensible, he cannot be comprehended in his works: hence proceeds their submission, considering their own weakness, and the infinite distance between God and themselves, they will not dare or attempt to discover the whole Deity, nor will they justly be taxed with curiosity, but content themselves with such a competent measure in the discovery of God's knowledge, as their own nature is capable. Thus than the Creatures not fully revealing 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 gives way to mysteries. here than is opened a gap to let in all the mysteries of our Christian faith and religion: suppose the eternal generation of the Son, the admirable procession of the Spirit, the glorious and indivisible Trinity, the miraculous incarnation of the Godhead, and the like. Nature indeed cannot reveal these mysteries, She neither reveals, nor impugns them. and being once revealed, nature cannot contradict them; she can neither propose nor oppose them; for as all contrarieties are in the same kind suppose heat to coldness, moisture to drought, and the like (these are qualities of the same kind) so in our understanding, all opposition must be between things of like nature; but if secrets and mysteries be of another kind, 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 less impugn and oppose things far above and beyond her reach and capacity. So then, for the right understanding of mysteries which are of a different kind, The necessity of faith. we must expect a reason of a different kind, which in effect is a sanctifying grace, God's holy Spirit to guide us. And to this end consider how absurd were it, that man should have no other teachers, or instructors in the knowledge of God, Dumb Creatures cannot be the sole teachers of man concerning God. but only the dumb Creatures, which must be admitted, in case we had no other knowledge of God, but only of such attributes, as are discerned by his works; how improbable is it, that reason should have no other information, but only from sense and sensible objects, even concerning such things, which infinitely transcend and are above all reason, and all sense, as if a man should stoop down to lay hold on such things, which are indeed above him, and beyond his reach? Thus in humility the Creatures acknowledge their own bounds; as bounds in their substance, bounds in their power; so bounds in their knowledge; they will not trespass beyond their bounds, they will not encroach upon mysteries, which standing a far off, belonging to another world, Faith is a kind of reason elevated above a natural condition. and therefore far remote from the view of nature. We want a sanctifying grace, like a prospective glass to discern them. Thus it falls out in nature, even in respect of natural things; the sun and the stars must first send down a light, and without their own light, they cannot be discerned; so God himself must first give a testimony of himself, and then enlighten our hearts, for receiving this testimony, and without this his own testimony, he cannot be revealed. Thus to conclude, though the Creatures, or nature I mean in the Creatures, Natural reason acknowledgeth mysteries in general. or that which is the same in effect, though natural reason proceeding upon natural grounds, though these do not discover our mysteries in particular, yet in general they seem to imply that mysteries there are, nature seems to confess that there is a power above nature, and this power did then appear in the first institution of nature; reason seems to acknowledge that all faculties having their own proper bounds, she herself cannot be without bounds, and therefore many things there may be and are beyond the comprehension of reason. Thus much in general. Supernatural works confirm supernatural words. Now for proof and confirmation of our mysteries in particular, we do not require their testimony, for we have other greater proofs than theirs, and therefore we will ease them of that labour: they have the works of nature to testify the God of nature. We have works above nature, miracles beyond all natural causes, to testify our mysteries above nature: they have a Creation for their being; a providence for their preservation, etc. we have an eternal prescience, an immutable decree, prophecies and predictions, foretelling future events, together with the full accomplishing of these prophecies; in a word, they have the voice of nature; we have the testimony of the God of nature. This I speak, looking to the general nature, yet it cannot be denied, but by a particular charge, as it were a special Commission, Reason discerning the open miracles, cannot gain say the secret mysteries. some Creatures may likewise be truly and properly said to give a testimony, and to confirm our mysteries of grace; for the same God is God both of nature and grace, he hath laid the foundation of grace in the groundwork of nature: as grace doth sanctify nature, so nature supports grace; as grace works by nature, so nature may bear witness to the working of grace. Thus all miracles, what did they argue, but that the Creatures changing their own nature, did therein show their obediential power to be at his command and direction, who first appointed their nature, who can change and alter their nature, and now works above and beyond nature; these works surmounting nature, his words may likewise surpass nature. Thus mysteries above natural apprehension, are no more incredible than works above natural power; both carry the same stamp, and are of the same mint, they give credit and testimony to each other. Miracles we discern by sense, we acknowledge in reason, to be such as indeed they are, miracles beyond all natural power. Then presently our faith not carried with a vain credulity, not seduced with sophistry, but being truly informed of the works, presently she stoops in humility and hearkens to the words, and therein she acknowledgeth mysteries, mysteries beyond man's reason and comprehension. Thus it should seem, Reason, that some Giantlike Deity, by his works, by his words hath made known unto the world, that his power and his wisdom surpasseth all natural bounds, while the Creatures showing in themselves the effects of his power, do likewise point out the depth of his wisdom, and hereby conclude an infinite power, an infinite wisdom, both which cannot admit man's weak opposition or disputation, Admiration, Faith. but rather should work in us admiration, astonishment and silence. For as in miracles, Miracles prove mysteries. the dumb Creatures, notwithstanding their natural inclination, yet are they overruled by God's power: so in mysteries, man, notwithstanding his natural wrangling, and contentious wit, and the scrupulous curiosity of his own mind, yet must he submit himself to God's words. Thus the power manifested, serves as a seal to the will revealed: miracles prove the truth of mysteries; the one our natural reason may easily see, and discern; and these being discerned, do prove the infallible truth of the other. This by way of digression: for this is extraordinary unusual, and therefore only incident to some few of them, according to times, place, and occasions. Come we then to their general faith, which I call the natural faith of the Creatures, which faith implies the whole knowledge of God, whereof the Creatures inform us, how far by their direction we may proceed in God's knowledge, and where we must desist. This knowledge of God being fitly gathered from the Creatures, The natural implicit faith of the Creatures. can be no less than a natural implicit faith of the Creatures; all of them testifying the same truth, do in a sort make one common confession of their faith, they say their Creed together, as we do; this is enough, to save and excuse them from the imputation of infidelity: for children do no more in their baptism, whom notwithstanding we know to be in the number of God's faithful people. The several kinds of faith. Faith doth not always imply the actual surrendering up of our wills and consents, but sometimes an habit or form; neither is every faith, a justifying faith: but there is a testifying faith, an historical faith, yea, sometimes an imputative faith; and there being so many kinds and degrees of faith, I pray be not so uncharitable, as to make the poor dumb Creatures infidels. Dumb Creatures may as well be said to have faith as knowledge. For there is a wisdom of nature, there is a knowledge in dumb 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 natural faith in them, as well as a natural wisdom and knowledge? for these seem to be as proper to man as his faith; yet these we ascribe to dumb beasts, though they want a reasonable discourse: and why may we not as well yield unto them a faith, not a sanctifying, but a natural faith? for I will not exceed the bounds of nature in them: their faith is an historical faith, or a testifying faith; for this their natural faith serves only to give testimony to the God of nature. Surely they have a faith, and what is more, they preach this faith unto us, together with many moral instructions, and many good admonitions, The dumb Creatures preach their faith unto us: they are, I confess, very learned preachers, and do exceedingly edify, for they were able to strike the very heathen (who were without the knowledge of the true God) with wonder and amazement: the most dumb and senseless Creatures bear witness and testify of God, The heavens declare the glory of God, and the firmament showeth his handiwork: one day telleth another, and one night certifieth another. Thus they instruct us, while they catechise each other; and as we exhort them to praise God, so they exhort us, that what is wanting in them, they may supply it in us: (here is their cunning:) they are dumb, therefore they make us their Advocates, their instruments and spokesmen, they use our tongues to set forth God's praise, And exhorting us, they praise God by us. giving us occasion, and stirring us up to praise him, our praise becomes theirs, and their praise is made ours; we are their Godfathers to make the confession of their faith; they are our remembrancers, & serve as the seals of our truth. And thus there is not only a communion of Saints, but a communion of Creatures, which join together in one natural service of God; as we partake with them in substance, so we may join with them, or rather learn of them, the commendations of God. Thus much of their faith: wherein if I have been somewhat obscure, I pray remember the nature of faith, which is of things invisible, and so from their faith and testimonies of God, come we then to their prayers, and praises of God. As Angels, so dumb Creatures continually praise God. It is not only proper to Angels to be continually busied in praising and magnifying of God, singing their Halleluiah, etc. but even the most dumb Creatures partake in this service, and bear their part in this song, though not in such an excellent manner. This is nature's daily task and employment: for what is natural to things in general, therein nature cannot be wanting to herself, but must first know and acknowledge her own properties, within herself; artificem collaudat opus, that the work should praise and commend the workman, I take it to be a service imposed, or an homage done to the Lord. Thus wheresoever ye discern the work, you cannot exclude the workman, both are of like extent, since to be, and to be the effects of his power, both are alike inseparable from the Creatures; who upon the first view and appearance do plainly show, that what they are in themselves, this they have from their Maker; their perfection speaks his excellency; their continuance, his eternity; if they have ought praise worthy in themselves, this makes for his praise, who is most worthy of all praise, though we most unworthy to set forth this praise. Consider then in the Creatures in general: First, their proper and bounded nature, together with so great variety and perfection in their own kind. The perfection of the Creatures. Secondly, in this nature, such excellent properties, affections, and accidents which do so well agree with the nature. Thirdly, from this nature, such strange and wonderful apparitions and effects. Fourthly, by this nature such an excellent order, and proportion both in themselves, and to the whole Universe. Fifthly, through this nature, such a constancy and perseverance in keeping their due course; in performing their duty, service 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 consent and agreement on every side; the parts to the whole, the whole to the parts, each to itself, all to the Maker! O excellent melody! here is neither found, nor voice to the ear, yet a most sweet and delectable harmony, a music of nature. Do not then hearken with your ears, but listen with your minds, and in stead of notes, conceive this ditty: We sing the praise of our Maker. The temple of the Creatures and their Liturgy. This praise and service of God seems to resemble our mental prayer: for it is inward, secret, and consists only in Meditation. Come we then to their vocal prayers, which in effect is our Leiturgy or church-service: and first, behold the magnificence of their Temple, which is the material world, the natural Temple of God, a Temple made by God for himself, and by himself consecrated to his own use, where the heavens are the roof, the earth is the footstool, and wherein nothing is wanting, which may serve for beauty and ornament: here all the Creatures daily attend, and are ever conversant in this Temple: For the Sparrow hath found her a house, and the Swallow a nest, where she may lay her young ones, even thine Altars, O Lord God of Hosts, my King and my God: Blessed are all they that dwell in thy Courts, for they will ever be praising thee, Psal. 84.3, 4. Decent and comely ceremonies, which serve to stir up our dulness, and to set forth God's magnificence, and therefore are most commendable in us, They use no ceremony, but substance. yet they have none; for they want none: in stead of them, they have a truth and sincerity in their service, without hypocrisy or dissimulation: they are not troubled or disquieted in their own thoughts (as we are) that they should be admonished by outward ceremonies: but they are like the Angels in heaven, wholly intent to their service. I would I could say as much for ourselves. Now listen a while to their prayers: here every creature hath his sound & his voice, The prayers of the Creatures. Vox naturae inclamautis Dominum naturae, The voice of nature calling upon the God of nature. Nature is no fool, that she should babble and talk to herself, nor is there any other nature, with whom she might have conference; she is no more idle and superfluous in her words, then in her works: Natura mhilfecit frustrà, natura nihil dicet frustrà. Then undoubtedly in these cries, she offers up her prayers to her Maker. Now would you know the meaning and sense of these prayers? The general intent of prayers. Surely I conceive 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 Service) O all ye works of the Lord, praise ye the Lord, bless him, and magnify him for ever. Do you yet require some more particular notice, what they request in their prayers? Truly they pray in a strange tongue, I never learned their language; yet this I can say for a truth, in mine own experience: The diversity of their prayers. That according to the diversity of occasions, you shall find a difference in their prayers: in their joy and mirth, you may discern their pleasant notes of thankfulness: in their grief and heaviness, you shall hear their sorrowful sighs, and groans of complaints. Then it should seem, nature becomes a petitioner: and to whom should she petition, but to that higher power which sits above nature? Though the dumb Creatures have neither speech nor language among them, yet their sound is gone out into all quarters: though their cries be inarticulate, and unsignificant to us, yet are they understood of their Maker; he that sees the secrets of our hearts, can much more easily discern the intent of their prayers. But in this their service, or prayers, do they use no means of devotion? have they no respect to God's magnificence? but confusedly do mumble up, 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 service. Herein, They praise God in the best manner. to give you full satisfaction, I say, that every thing, according to the uttermost extent of his own ability, doth offer up his service to God in the most excellent manner. To instance only in their Quire, or in their Church-music, here you have a full, The Church-musicke of the Creatures. perfect, and complete Quire; sufficient variety of voices; the little chirping birds, the Wren and the Robin, they sing a treble; the Goldfinch, the Nightingale, they join in the mean; the Blackbird, the Thrush, they bear the tenor, while the fourfooted beasts, with their bleating and bellowing, they sing a base: how other birds sing in their order, I refer you to the skilful Musicians: here is diversity of music, some have their several notes, as if they sung verses alone, and did pause and keep time like Queristers, while others use their continued songs, that all might please with variety. These songs are fitted for every season, as if they had some proper service, Their variety of Anthems and Collects. some collects appointed for the time; Thus they alter and vary according to the quarters of the year, the hours of the day, the coasts of the world; and as if they were in some solemn procession, and did purpose to compass and circuit the whole earth, with their Anthems and Litanies: some sing while they are flying, others make choice of the woods for their standing, some in the groves, some in the meadows, some in the plains, some on the house top: here are their voices. Now for their instruments; me thinks the rocks, the caves, and the woods, with a hollowness of their sound, like a musical instrument, send forth an Echo, and seem to unite their songs, together with the pleasant noise in the fall, and gliding of waters; the pretty, sharp whistling of the wind, which serves as a ground to their music. And what is more, Their canonical hours. believe it, they observe their canonical hours, as if they were some religious order, they have their lauds, their Matins, their Vespers, in effect, they have their Morning prayer, and their Evening song, for these are the special and the appointed times for their devotion; neither will I conceal that which I have so often observed; sometimes one bird provokes another to sing, then me thinks I hear the Churches Antiphona's, one side of the Quire answering another, a custom which hath anciently been brought into the Church, according to the pattern and precedent of the Seraphims, Isa. 6. Et clamabant alter ad alterum, & dicebant; Sanctus, sanctus, Dominus Deus exercituum. To conclude, How powerful their prayers are. how effectual, and acceptable their prayers are, I will not demand of them, they may chance to be foolish and partial in their own behalf; herein take rather the testimony of God himself, 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 upon carrion, and yet notwithstanding the Psalmist can testify, Psal. 147.9. Escam dat pullis coruorum invocantibus eum, as if God kept a watch over the nest, and did teach the young Ravens to call upon him, and in effect to say grace, and to give him thanks before the receiving of their food. After their prayers follows in the next place, their decalogue or law: and truly, for the practice of their religion in their lives and conversations, which appears in the keeping and fulfilling of this decalogue or natural 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 Sun keeps his just hour of rising, the Moon observes her certain revolutions, so all the dumb Creatures, and all the beasts of the field do the like: you may as soon abolish their nature, as accuse them for the breach of the law of nature; they are led by their own instinct, they have no liberty of will to oppose, they cannot be refractory, but are like the Angels in heaven, sealed and confirmed in their state and condition. Here is their conformity to God's natural law; as far forth as God hath given them a law, they are surely led by the law, and the most sanctified man can do no more, but according to the measure of grace that is given him. Alas! I should shame ourselves, if I should speak of our disobedience, in respect of theirs. The moral virtues of dumb beasts. Hear then how all those natural virtues appear in them, how they are rooted and grounded in them, suppose temperance, justice, sobriety, industry, natural affection and the like; I will forbear to speak, being verily persuaded that nature hath proposed them unto us, as precedents of each virtue, that having given us a rule, some inclination in ourselves to moral virtues, she might annex some example to that rule, the example of dumb Creatures; that if we ourselves, through the malignity of our wills, should practise to abolish the law in our hearts (for so the custom of sin takes away the sense of sin) yet still the law might be reserved whole and entire, together with the exact pattern and practice of the law, as I may so say, books of reports in the Creatures; and to this purpose I had made a long discourse, but to enter upon it, I should prove tedious: therefore I will forbear to make any further mention of this, which indeed is so evident and palpable, as that it cannot admit a contradiction. From their law, The sacrifice of dumb Creatures. come we then to their sacrifice, which truly is as natural as is their law: for sacrifice is a pledge of our thankfulness, which thankfulness is a branch of common justice, this justice is naturally engrafted in all Creatures, that receiving ourselves from God, we should offer up ourselves unto God, or at least, something in lieu of ourselves, some quitrent or fine in the acknowledgement of our Tenure, that we hold ourselves from God, and therefore we are not at our own disposing, but must surrender up ourselves unto God; so that you might as well exclude from nature, a natural law, as to deny a sacrifice. Thus in general, all things being ordained to God's glory, they are likewise ordained for his service, here is their sacrifice. More particularly: Nothing in itself, contains in itself the use and end of itself; but hath some reference beyond itself (E. g.) Doth not every thing evaporate, and impart some part of itself, suppose the flowers of the field in their sweet smells; many Creatures with their incense and odoriferous perfumes: and what are these indeed but nature's sacrifices? Shall we yet come nearer, and show how they partake in a true sacrifice? What are the stones in the Temple, but indeed offered up 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 material temple will not suffice, come we then to man's body, which is the Temple of God's Spirit: and surely things ordained for the use of this Temple, and the use consisting in their own slaughter, they are indeed consecrated and become a sacrifice. If hitherto you dislike the metaphorical or large signification, come we then to the strictest sense. What were the sacrifices of the jews, The truth of their sacrifices. but indeed the offering up of dumb Creatures? Then surely, these dumb Creatures were no small part in the sacrifice, they cannot be excluded; but these were only types and shadows 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 real sacrifice. How the Creatures concur in the Sacraments. And for Sacraments: Are not all the Creatures sanctified for man's use? And what is this in effect, but to be the visible signs of invisible grace? Suppose the four Elements. The fire, when as God appeared like fire in a bramble-bush, and the Holy descended in fiery tongues; The air, when as Christ together with his own 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 actively, they passively, all concur in the Sacraments. And to proceed yet further: Lest they might seem to fail 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 bountiful and magnificent in his rewards? though their service be a natural service, a service necessarily imposed, and that they can do no less then serve him in their own kind, yet it stands with God's bounty to reward their service. I say then, that they are not altogether without hope; for there is a natural hope, as job speaks, job 14.7. Lignum si praecisum fuerit, habet spem quod revirescet: so if I should extend this natural hope, as an earnest, or as an implicit hope, to a renovation of nature; this were no inconvenience. For certain it is of all the dumb Creatures, that at the general day of our Resurrection, they likewise, though not in themselves, yet in their own elements and principles, shallbe renewed. For there shall be a new heaven and a new earth, that then they may be fitted for our use, as now in the time and state of corruption, they serve our present turns and occasions. If this seem a strange doctrine then, What becomes of the Creatures after our resurrection. let this reason confirm it: Creatures were first created in Paradise. Then surely they were not so much ordained for slaughter, and man's use, as for the setting forth of God's glory. Now since our fall, they groan and travel in pain together with us under the burden of our sins, and our miseries, the punishments of sin, Rom. 8.22. yet still they continue innocent in themselves, they are often employed in God's service, always praising God in their own kind, and never incur the breach of his law, but are patient, notwithstanding our immoderate and inordinate abuse. Then surely by a course of justice, according to their manner, and the capacity of their own nature, though not in themselves, (that is) in the fierceness, malignity and corruption of their nature, yet in their own first elements and principles, or as they have now entered into man's body, and are become parts of man's flesh, all the Creatures in general shall partake with us, in our future intended renovation. Thus than we will say with joshuah, 24.15. I and my house will serve the Lord: we and whatsoever is ours, either inwardly in ourselves, Their religion is according to their power. or outwardly in our substance, we are all at his service, every one according to his power and ability doth praise God, and hath his religion, if a defective religion. Then look to the power, and you shall find it likewise defective, 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 natural creature is capable of grace, there are the mysteries of grace, the precepts and counsels of grace. And thus without any figure or metaphor, Every thing must have a religion. the Creatures may truly be said to praise God, in a kind of religious worship and service; for whatsoever proceeds from God, tends to his glory: here is the end. Now the way must be agreeable to this end: and therefore what tends to his glory, must needs run in the course of his service, whether nature or grace. If ye say, that religion be properly tied to a state of grace; Non est litigandum de verbis, ubi in re convenimus, yet I am not of that opinion, for I think it no absurdity to say, a natural religion. Thus all nations are said to have their religion, There is a natural religion. and yet we know, that most of them have no more than sense, reason, and nature; and yet notwithstanding, they have a religion: then surely they have only a natural religion, which in effect is no more, than the religion of dumb beasts, for nature appears alike in them as in us: that which gives man's religion a special dignity and prerogative above the religion of dumb beasts, is only this, that man's religion is not merely natural, Proper to beasts, not to man. and only natural, but there is an earnest of grace to sanctify 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 general, as there is a service of nature, so in general, A natural religion hath natural bounds. we may well say that there is a kind of natural religion; which notwithstanding proceeding only from nature, it cannot be raised above nature, but must again return and end in nature, and being by the necessity of their nature, it is therefore a service which requires no further reward, but only serves as a motive and example to us. And thus far of the natural service of God in dumb Creatures, which I call the Religion of dumb Creatures; now briefly to conclude, three things there are wherein I do much desire to give you contentment. First, whether this meditation may be thought vain and needless. Secondly, how far it may seem strange or a Paradox. Thirdly, what good use may be made of it: for the first, whether this be a vain 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 natural or reasonable man can know of God. The Metaphysics. Now whereas of all sciences, the Metaphysics have ever been held the most excellent, this very subject is the principal part of the Metaphysics; by consideration hereof, the heathen Philosophers have been strangely transported, and ravished, and have burst forth into these or the like exclamations and invocations of God: Eus ●●tium, primus motor, prima intelligentia, naturans natura, immensa infinitas, principium sine principio, etc. Secondly, Natural Philosophy. after their faith; how the dumb Creatures do praise God in their own 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 voices, in their sounds, which are the outward signs, and symptoms of their own inward nature. This belongs to the Physics, and is in effect, the whole scope and intent of all natural Philosophy. Thirdly, Moral Philosophy. for their law which serves 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 gloss: this is in effect the whole ground and foundation of all moral Philosophy. Fourthly, Theology. for the sacrifice and Sacraments of Creatures, when we consider how the dumb Creatures are sanctified, and prove to be Sacramentalia, fit to enter into the Holiest of Holies, to be unto us as means and conduit-pipes of grace, which seem to imply, that nature and grace being now incorporated, there was surely some Deity incarnate, by virtue whereof, the whole material nature is combined to the Spiritual 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 deep and profound mystery in Theology, How all sciences may be reduced to this natural religion. and thus you cannot condemn this Meditation as vain and needless. Neither can it seem so strange, or a paradox: for take the books of Philosophers, and such as have written of the Creatures in general, and suffer me to prefix these words in the frontispiece, A jove principium, or In Dei nomine; which are the same in effect. Then give me leave to turn over the leaves, and to the last lines, in stead of Finis, or Explicit, to adjoin these words, as a label or codicil to the work, Ad Dei gloriam: & both these nature implies: for first there must be a workman, than the work must be directed to some end. Now besides the work itself, no other end appears but the workman: things must then run in a circle, from God, to God; God in the forefront, God in the upshot. And thus if you consider the Creatures, between God and God, in stead of a natural discourse, here you have a religion of nature. Thus in Christian Religion, if our ceremonies were first invented by Pagans, if our prayers were first composed by Heathen, How this natural religion and judaism is reduced to Christianity. yet still we may lawfully use them: for when we prefix, In nomine Patris, & Filij, & Spiritus sancti, or when we shut up our prayers with Per Christum Dominum nostrum, than we give them the tincture of Christianity. Thus with David's Psalms, which are indeed the Psalms of the jews, when we close them up with this period, Gloria patri & Filio & Spiritui sancto, than we make them ours, and properly ours; in effect, we christian them. And thus to consider the Creatures barely in themselves, without reference to God, were a most imperfect knowledge; but show them their descent and original, from whence they proceed, show them their right use, and the end of their progress, and here in effect you have composed a natural religion. Thirdly, for the use which we may make unto ourselves of this Religion of dumb Creatures, in a word it is this: The Creatures make man ashamed. First, it serves to make us ashamed of ourselves, that while all other Creatures do strictly serve God in their own kind, yet we, though more bound unto God for the many blessings received, than they; though more especially intended for God's service, seeing all other Creatures serve man, and man alone is immediately ordained for God's service; yet the poor dumb Creatures should strictly serve God in their own kind, while we, and we alone, and we only are the transgressors. Secondly, The large extent of God's Church. it sets forth the large extent of God's Church, and the untouchable height of his glory, though our sins have made a separation between God and us, though our blasphemies be such and so great, as that fain they would obscure and eclipse God's glory: yet maugre our attempts, and in despite of our malice, God shall be glorified, as of the Angels above, so of the dumb Creatures beneath: if men shall cease to sing their Hosannah, the stones will cry, Luke 19.40. Then in the last place let their service be some encouragement and motive to ours, The example of Creatures, is an exhortation to us. if we cannot attain to the perfections of Angels to offer up ourselves as a whole burnt sacrifice to God; if we cannot approve ourselves, as members of one Catholic Church, to serve God in the unity of one faith, but that as the East hath formerly been separated from the West, so is now the South from the North, as if with sects and schisms, we were to quarter out religion according to the coasts of the world, and to divide Christ's seamelesse garment among us, having first crucified the Lord of life: If in the course of Christianity, we cannot agree in the very fundamental points of religion, but are wholly separated, so that neither one mother Church beneath, nor yet one heaven above can contain us. Suppose that Christianity should cease, then let us come to the terms of humanity, and desire to exceed all other Creatures, as well in virtue and dignity, as in nature and condition. By our nature we are tied to a natural religion. But if all fail, if all fail (as I fear they do in some) then in the last place I pray let me recommend unto them the religion of dumb Creatures: surely we can do no less then join with them in their religion: for they are sensual and beastly, like to ourselves: then let not those most excellent attributes of God, which are discovered by them, be contradicted by us: here we shall avoid Atheism in our prayers, devotions, and service of God, let us not be inferior to them. But above all, let me recommend this one thing to our practice, There is but one and the same moral law to all religions. that the Creatures may not outstrip us, in the strict observing of the natural Law, which to us, in effect, is, in moral honesty. This I do the rather wish, because the moral law was never abrogated, notwithstanding the change of Priesthood, the change of Ceremonies, the change of Religion, which was translated from the Synagogue of the jews, to the Church or congregation of the Gentiles; yet still one and the same moral law was continued. So at this day, notwithstanding our diversity of Sects, Schisms and Religions; yet it were to be wished, that our actions might be squared out by one moral law, which law appears in the Creatures, and is common to man and the Creatures; and is as natural to man, as is his own nature, and should no more be separated from man, than his own nature: for want then of religious piety and godliness, let this moral law be our guide. Thus man shall know his duty to man. No differences in religion should take away moral duties. But how miserable were our condition? what a world of mischief would follow? if we should neglect moral duties, under cloak and pretence of religion, as if religion did abolish nature, as if the moral law were abrogated together with the ceremonial; Yet this is the practice and iniquity of these our most unhappy times, that all factions, seditions and treacheries must be forsooth rooted and grounded in religion, as if religion were the sole mother, and nurse of all treasons; as if heaven 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 knows, I cannot speak of it with patience, or without my great hearts grief: and therefore I will here end abruptly; beseeching the Almighty God to reform it; beseeching the Almighty God reform it. Sancte & individuae Trinitati sit honour & gloria. SOme faults have escaped the Press, either in omitting letters, as page 4. line 21. for awake read awaken; or omitting words, as p. 25. l. 17. this word Sanctus should be thrice repeated, as implying a mystery: or mistaking some words, as pag. 22. lin. 17. for apparitions, read operations, yet the faults are such and so few, as that thou thyself mayst easily correct them. (E. g.) signifies exempli gratia, as for example.