11. Of a General Knowledg and Worship of God, given him by all Natural Creatures.
IT is not the sight of the beauteous frame of this world (as some do conceive) that makes men be∣lieve and admire God, but the knowledg of the exi∣stence of God is natural, and there's no part of Na∣ture but believes a God; for, certainly, were there not any optick sense in Nature, yet God would be the God of Nature, and be worshiped and adored by her Creatures, which are her parts; for it is irreli∣gious Page 37 to say, God should want admiration and adora∣tion for want of an eye, or any other of the animal or humane organs; surely Nature has more ways then five to express and declare God's Omnipotency: It is Infinite sense and reason that doth worship and a∣dore God, and the several perceptions of this sense and reason know there is a God that ought to be worship∣ped and adored, and not onely Ears, or Eyes, or the like exterior organs of man. Neither is it man alone, but all Creatures, that do acknowledg God; for although God cannot be perfectly known what he is in his Essence, yet he may be known in as much as Na∣ture can know of him. But since Nature is dividable in her parts, each part has but a particular knowledg of God, which is the cause of several Religions, and several opinions in those Religions; and Nature being also composeable, it causes a conformity and union of those Opinions and Religions in the fundamental knowledg, which is, the existence of God: Wherefore that which makes a general and united knowledg of the Existence of God, is, that Nature is intire in her self, as having but one body, and therefore all her parts which are of that body have also one knowledg of God; for though the parts be different in the Worship of God, yet they have not a different belief of the Existence of God; not that God can be perfectly known either by Nature, or any of her parts, for God is Incomprehen∣sible, and above Nature; but in as much as can be Page 38 known, to wit, his Being; and that he is All-powerful, and that not any thing can be compared or likened to him; for he is beyond all draught and likeness, as be∣ing an Eternal, Infinite, Omnipotent, Incorporeal, Individual, Immovable Being. And thus it is not one part or creature viewing another that causes either the knowledg or admiration of God, but the soul and life of Nature, which are her sensitive and rational parts; and Nature being the Eternal servant and Worshipper of God, God hath been also eternally worshipped and a∣dored; for surely God's Adoration and Worship has no beginning in time: neither could God be worship∣ped and adored by himself so, as that one part of him should adore and worship another; for God is an individual and simple Being, not composed of parts; and therefore, as it is impossible for me to believe, that there is no general Worship and Adoration of God, so it is impossible also to believe, that God has not been adored and worshipped from all Eternity, and that Nature is not Eternal; for although God is the Cause of Nature, and Nature the Effect of God, yet she may be Eternal however, there being nothing impos∣sible to be effected by God; but he, as an Eternal Cause, is able to produce an Eternal Effect, for although it is a∣gainst the rules of Logick, yet it is not above the power of God.