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.
Goodman, Godfrey, 1583-1656.
1622
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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.
Goodman, Godfrey, 1583-1656.
[4], 34, [2] p.
Printed by Felik Kingston,
London :
1622.
G.G. = Godfrey Goodman.
"Example and argument," is enclosed in curly brackets on title page.
Errata on F2r, final leaf.
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THE
CREATVRES
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.
LONDON
,
Printed
by
FELIK
KINGSTON
.
1622.
To
the
Reader
.
GOod
Reader
,
The
Authour
himselfe
not
vouchsafing
his
name
,
title
,
or
preface
to
this
his
worke
,
and
very
vnwilling
that
it
should
be
publisht
,
I
thought
fit
to
let
thee
vnderstand
,
that
the
booke
it selfe
containes
no
paradox
,
notwithstanding
the
title
:
for
the
naturall
seruice
of
God
in
dumbe
Creatures
,
when
they
obey
God
,
in
their
owne
kinde
,
and
follow
their
owne
naturall
course
,
this
is
it
,
which
he
calls
The
Religion
of
dumbe
Creatures
:
and
as
it
is
frequent
,
and
vsuall
,
to
make
comparisons
in
particular
instances
,
so
here
in
generall
their
seruice
is
compared
to
our
Religion
.
To
commend
the
worke
,
seeing
I
am
so
farre
ingaged
,
as
that
against
the
Authors
will
,
it
was
my
importunity
to
publish
it
,
were
in
effect
to
commend
mine
owne
iudgement
,
I
will
here
onely
acquaint
you
with
the
reasons
that
moued
me
;
First
,
to
take
away
grose
Atheisme
,
which
denies
any
God
,
he
vseth
no
Sophistry
,
no
perswasion
,
not
the
testimonies
either
of
God
,
or
of
men
,
but
herein
craues
aide
of
the
dumbe
Creatures
,
and
in
effect
desires
them
to
beare
witnesse
,
who
instantly
acknowledge
a
God
,
and
discouer
many
excellent
,
and
admirable
attributes
in
God
,
and
this
he
calls
their
confession
,
or
the
naturall
implicite
faith
of
the
Creatures
,
pag.
9.
Secondly
,
that
this
knowledge
of
God
,
which
we
learne
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
dumbe
beasts
;
but
as
reason
is
aboue
sence
,
so
faith
aboue
reason
:
reason
points
out
mysteries
,
faith
discouers
them
;
by
vertue
of
which
faith
,
we
ioyne
with
the
Angels
in
their
seruice
,
as
the
dumbe
beasts
doe
ioyne
with
vs
in
nature
:
and
here
he
takes
away
all
naturall
obiections
against
the
mysteries
of
religion
,
beating
downe
mans
curiosity
,
pag.
16.
Thirdly
,
how
the
Creatures
praise
God
in
their
voices
and
sounds
,
which
in
effect
are
their
prayers
;
in
their
naturall
law
,
which
is
their
decalogue
;
in
all
their
qualities
and
affections
,
both
naturall
,
and
as
they
are
sometimes
meanes
and
conduit-pipes
of
grace
,
whereby
nature
is
sanctified
,
pag.
23.
Fourthly
,
how
all
naturall
Sciences
may
be
reduced
to
Theology
,
suppose
the
Metaphysicks
,
naturall
Philosophy
,
morall
Philosophy
,
which
are
indeed
the
branches
of
naturall
Theology
and
are
incorporated
into
the
body
of
our
diuinity
.
And
hence
you
may
as
well
exclude
the
morall
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
naturall
religion
not
only
comprehends
in
it selfe
all
naturall
sciences
,
but
it
is
further
a
supposed
ground
and
foundation
in
all
religions
.
Thus
Iudaisme
,
〈◊〉
〈◊〉
,
as
well
as
Christianity
,
acknowledge
God
in
nature
;
though
the
Iudiciall
,
and
Ceremoniall
law
began
with
Moyses
,
the
Gospell
with
Christ
,
yet
the
naturall
law
,
together
with
the
state
of
nature
,
began
with
Adam
,
not
by
any
reuelation
,
but
by
ingrafted
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
ioyne
together
in
such
things
as
are
good
,
and
alike
approueable
in
both
:
for
so
we
ioyne
with
dumbe
Creatures
in
their
naturall
seruice
,
and
that
the
bounds
of
the
Church
are
not
to
be
hedged
in
,
according
to
mens
priuate
phansies
and
imaginations
;
or
according
to
the
Prouinces
,
and
iurisdiction
of
Prelats
,
but
according
to
the
vnity
and
concent
of
faith
.
Secondly
,
that
be
the
religions
neuer
so
opposite
and
contrary
,
yet
all
agree
in
the
naturall
law
,
and
therefore
are
bound
to
performe
to
each
other
,
all
naturall
rights
,
suppose
the
discharging
of
trust
,
where
it
is
reposed
,
to
vse
morall
honesty
in
our
actions
,
obedience
to
our
superiours
,
allegiance
to
the
Prince
,
and
the
like
;
thus
may
different
religions
liue
quietly
and
peaceably
vnder
one
iust
gouernment
.
If
this
were
obserued
,
surely
it
would
cause
much
peace
in
the
Christian
world
,
so
much
distracted
and
disquieted
at
this
day
,
with
infinit
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
Arke
)
yet
within
the
compasse
and
circuit
of
religion
?
what
greater
deuotion
,
then
by
their
example
to
stirre
vp
thy selfe
?
though
the
Angels
be
out
of
sight
,
and
thou
canst
not
heare
their
hymnes
,
yet
the
beasts
may
awaken
thy
dulnesse
;
what
greater
humility
,
then
to
stoope
to
the
basest
wormes
,
and
together
with
them
,
to
associate
thy selfe
in
Gods
seruice
?
These
reasons
(
I
confesse
)
did
moue
me
to
publish
it
:
and
as
I
had
no
other
intent
,
but
Gods
glory
,
so
I
beseech
him
to
giue
a
blessing
to
thy
reading
hereof
,
that
it
may
tend
to
the
increase
of
thy
deuotion
.
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
.
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.
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
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
,
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
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
.
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
.
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
,
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
,
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
.
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
.
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
.
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
,
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
;
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
,
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
.
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
:
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
;
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
,
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
.
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
,
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
.
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
;
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
,
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
,
he
must
be
immutable
and
vnchangeable
in
himselfe
,
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
,
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
,
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
,
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
.
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
,
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
.
Thirdly
,
intending
to
create
,
and
being
resolued
of
the
manner
,
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
,
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
;
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
.
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
,
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
,
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
;
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
:
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
,
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
,
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
,
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
.
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
;
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
,
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
;
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
,
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
,
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
,
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
,
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
,
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
.
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
,
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
,
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
,
but
rather
should
worke
in
vs
admiration
,
astonishment
and
silence
.
For
as
in
miracles
,
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
,
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
.
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
.
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
,
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
,
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.
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
.
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.
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
.
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
,
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
,
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
?
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
:
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
,
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
,
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
,
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
,
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
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
,
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
.
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
,
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
?
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
,
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
.
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
,
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
,
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
,
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
,
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
,
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
,
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
,
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.
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
,
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
,
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
,
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
,
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
gloriā
:
&
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
,
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
:
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
,
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
,
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
.
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
,
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.
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
.
SOme
faults
haue
escaped
the
Presse
,
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
thy selfe
maist
easily
correct
them
.
(
E.
g.
)
signifies
exempli
gratia
,
as
for
example
.
Notes, typically marginal, from the original text
Notes for div A01881-e280
How
God
is
praised
.
Dumbe
Creatures
speake
,
and
Man
is
strucken
dumbe
.
The
end
why
man
exhorteth
beasts
.
The
vse
of
the
creatures
.
The
obedience
of
the
Creatures
is
set
foorth
by
a
similitude
.
A
corporation
of
all
Creatures
.
The
religion
of
dumbe
Creatures
.
The
seruice
of
God
in
dumbe
Creatures
,
is
their
religion
.
The
parts
of
religion
.
How
we
come
to
know
the
Creatures
.
Sence
is
the
mother
of
Idolatrie
.
The
vnderstanding
reacheth
beyond
sence
.
The
good
vse
of
Idolatry
.
In
reason
we
cannot
consider
the
effects
without
their
cause
.
Reason
as
apt
to
discourse
,
so
to
search
and
enquire
.
Reasonlesnes
of
the
dumbe
beasts
.
The
answer
of
dumbe
creatures
vnto
reason
.
The
beasts
acknowledge
a
God
,
and
deny
all
fortune
.
The
naturall
implicite
faith
of
beasts
.
The
beasts
may
teach
the
Atheists
.
The
dumbe
Creatures
confesse
one
God.
The
Creatures
deny
that
there
can
be
many
gods
.
The
Creatures
point
out
God
,
as
the
first
moouer
.
Hence
is
implied
Gods
necessity
,
Immutability
,
Eternity
,
Bonity
,
Infinity
,
Simplicity
,
Without
variety
of
parts
.
Without
diuersity
of
faculties
.
Gods
wisdome
.
Freewill
.
Power
.
Prouidence
.
Whereas
here
are
many
grounds
wherby
we
come
to
the
knowledge
of
God.
Natures
testimony
of
God
is
defectiue
and
insufficient
.
Whether
this
defect
in
Gods
knowledge
appeares
by
the
testimony
of
nature
.
The
ground
of
all
the
mysteries
in
Religion
.
Causes
are
not
fully
discerned
by
their
effects
.
Naturall
causes
.
Voluntary
causes
.
Supernaturall
causes
.
The
application
.
An
instance
.
How
nature
directs
vnto
grace
.
Nature
will
not
trespasse
beyond
her
owne
bounds
.
Reason
giues
way
to
mysteries
.
She
neither
reueales
,
nor
impugnes
them
.
The
necessity
of
faith
.
Dumbe
Creatures
cannot
be
the
sole
teachers
of
man
concerning
God.
Faith
is
a
kinde
of
reason
eleuated
aboue
a
naturall
condition
.
Naturall
reason
acknowledgeth
mysteries
in
generall
.
Supernaturall
workes
confirme
supernaturall
words
.
Reason
discerning
the
open
miracles
,
cannot
gaine
say
the
secret
mysteries
.
Reason
,
Admiration
,
Faith.
Miracles
proue
mysteries
.
The
naturall
implicite
faith
of
the
Creatures
.
The
seuerall
kindes
of
faith
.
Dumbe
Creatures
may
as
well
be
said
to
haue
faith
as
knowledge
.
The
dumbe
Creatures
preach
their
faith
vnto
vs
:
And
exhorting
vs
,
they
praise
God
by
vs.
As
Angels
,
so
dumbe
Creatures
continually
praise
God.
The
perfection
of
the
Creatures
.
How
Creatures
praise
their
Maker
.
The
temple
of
the
Creatures
and
their
Leiturgie
.
They
vse
no
ceremony
,
but
substance
.
The
prayers
of
the
Creatures
.
The
generall
intent
of
prayers
.
The
diuersity
of
their
prayers
.
They
praise
God
in
the
best
manner
.
The
Church-musicke
of
the
Creatures
.
Their
variety
of
Anthems
and
Collects
.
Their
canonicall
houres
.
How
powerful
their
prayers
are
.
The
decalogue
of
the
Creatures
.
The
morall
vertues
of
dumbe
beasts
.
The
sacrifice
of
dumbe
Creatures
.
Their
various
and
different
sacrifices
.
The
truth
of
their
sacrifices
.
How
the
Creatures
concurre
in
the
Sacraments
.
The
hope
of
the
Creatures
.
What
becomes
of
the
Creatures
after
our
resurrection
.
Their
religion
is
according
to
their
power
.
Euery
thing
must
haue
a
religion
.
There
is
a
naturall
religion
.
Proper
to
beasts
,
not
to
man.
A
naturall
religion
hath
naturall
bounds
.
The
Metaphysicks
.
Naturall
Philosophy
.
Morall
Philosophy
.
Theology
.
How
all
sciences
may
be
reduced
to
this
naturall
religion
.
How
this
naturall
religion
and
Iudaisme
is
reduced
to
Christianity
.
The
Creatures
make
man
ashamed
.
The
large
extent
of
Gods
Church
.
The
example
of
Creatures
,
is
an
exhortation
to
vs.
By
our
nature
we
are
tied
to
a
naturall
religion
.
There
is
but
one
and
the
same
morall
law
to
all
religions
.
No
differences
in
religion
should
take
away
morall
duties
.