A demonstration of the existence and providence of God, from the contemplation of the visible structure of the greater and the lesser world in two parts, the first shewing the excellent contrivance of the heavens, earth, sea, &c., the second the wonderful formation of the body of man / by John Edwards ...

CHAP. XI.

It is from a Divine Author that all Animals are fashion'd and contrived in their Parts and Organs, in their Senses and Faculties, accord∣ing to the Employment, Use and End for which they are serviceable. The Natural Pro∣pension in them to propagate their Kind is from God. So is their Sagacity. This latter is voted for Reason by some Writers; who also attribute Speech to them. It is proved that this is groundlesly asserted, and that Reason is the Sole Prerogative of those Beings that are capable of Religion. To those who object the Uselesness, nay Hurtfulness of several Ani∣mals, (as if this were an Argument against Providence) it is answered, 1. Though we are

not able to assign the Vse of some Creatures, yet it doth not follow thence that they are Vseless. 2. The Creatures which seem most Vile are a Foil to the rest. 3. There is some∣thing worthy of our Observation in every one of them. 4. Some of these are Food for o∣thers. 5. Most of them are useful to Man∣kind in a Medical way. The Author's Con∣jecture concerning the benefit of Gnats, Fleas, Lice, Flies, Spiders. Venomous Creatures car¦ry an Antidote with them. 6. The most hurt∣ful Animals may be beneficial to Man as Crosses and Afflictions are, which are welcome to the Vertuous. 7. That they generally do so little harm, when they are able to do so much, is a Manifestation of the Divine Care and Provi∣dence. 8. The Enjoyment of their Essence is from the Divine Bounty, which none ought to repine at. 9. They are made use of by God sometimes to plague notorious Offenders. Lastly, That any Creatures are Noxious, proceeds from the Sin of Man, and the Curse which followed it: wherefore we have no reason to complain of them, or to question the Goodness and Pro∣vidence of God. The Vast Numbers and Va∣rious Kinds of Insects are some Proof of their Vsefulness. All Creatures are someways Good, and made for some Vse. Though we do not see their Vsefulness at present, after•• Ages may discover it.

THUS I have particularly instanced in the Works of the Creation, and have shew'd that the Existence and Providence of God are to be seen in them all. Especially as to Animals, this grand Truth appears to be undeniable, viz. that they are all fram'd and shap'd exactly according to the several Ends and Uses they were designed for: which is an irrefragable Evidence of an infinitely Wise Contriver and Disposer. The Hare and Hart that are very fearful have swift Feet to fly a∣way: and the timorous Dove hath swift Wings. So the most fearful Animals have the quickest hearing, as the Hart and Hare, the Coney, &c. by this means Nature takes care for their Safety, that they may secure themselves by flight. To the Boar that is fierce and pugna∣cious are given prominent Tusks, to the Lion Teeth and Paws of a peculiar make. Beasts that have no other way to defend themselves are supplied with Horns. Those Creatures which are for working or travelling, as Oxen, Horses, Mules, Asses, Camels, Dromedaries, have such Hoofs as are capable of being shod, that they may thereby be the more serviceable To Birds are given Feathers, for the Light∣ness of their flying, and also Claws and Beak as proper Instruments in order to the Foo•• they live upon. And briefly, all Animals a•••• furnish'd with proper Organs. Fowls are fit∣ted

by the frame of their Bodies to the Ele∣ment they converse in. So Fishes are shaped purposely for the Water, and Beasts for the Earth: and all the Parts of these several Ani∣mals are accommodated to their peculiar Uses and Purposes. * 1.1 God hath given them parti∣cular Figures and Operations as to their Bo∣dies according to the Indoles of their sensitive Souls, as Aristotle well said, if he be rightly quoted by one of the Antients. Their outward Texture is fitted to their inward Faculty and Nature. There are certain Reasons to be assign'd of every distinct frame of Bodies in Brutes. It is not without cause that they are thus and thus shap'd, and not otherwise: and whence is this but from a Divine Author?

Also, the Natural Instinct which is in these Creatures to propagate their Kind, shews that it was from a Higher Power and Principle, that is, such a one that is Intelligent, and intends the Good and Preservation of the World. And Providence is particularly seen in this, that Animals that are shorter liv'd have a great many little ones, and produce them often, as Dogs, Swine, all Birds and Fishes; the frequent Production reparing the short living. But those Creatures that live longer breed seldomer, and one at a time generally, as Ele∣phants, Deers, Horses, &c. And here 'tis ob∣servable

also, that the less perfect Animals are soonest set up; because they decline and make an end apace, therefore they begin sooner.

And that Sagacity which we have so often observ'd to be in Brutes (yea in the very In∣sects) is an Evidence that they are the Work∣manship of a Wise Maker, and are guided by a Wise Director. Besides what hath been said already, we might mention how the an∣gry Porcupine knows when it is his time to dart sorth his Bristles to wound his Adversa∣ry; the Ichneumon (the Rat of Nilus) takes the opportunity of the Crocodile's gaping and leaps into his Mouth, and thence descends into his Belly, and so dispatches him: the Iackal hunts always with the Lion for part of his Prey: and withal it is observable, that this latter cannot be without the assistance of the former, for he is neither swift nor quick-scented, and therefore is happily befriended by the Iackal, who hath both these Properties, and so he is a fit Caterer for the other. There∣fore this may be the meaning of the Psalmist, Psal. 104.21. The young Lions roar after their Prey, and seek their Meat from God; they seek it and procure it in this notable way, which is by the singular Providence of God. This their natural way of getting their Food is call'd seeking it from God, because he hath given them this particular Instinct and Saga∣city. And several other strange Expedients

and Methods which Animals use in providing their Food, making their Dens and Nests, avoiding things noxious and hurtful, and con∣sulting their Safety and Welfare, &c. are pal∣pable Indications of that Over-ruling Wisdom which they are acted by.

Some have lash'd out too far here, and have from this Consideration, viz. the great Saga∣city of Brutes, attempted to prove that they are Rational. Plutarch hath a whole * 1.2 Trea∣tise in favour of this. The Pythagoreans held the same, and it was grounded on the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Democritus, Empedocles, and other Philosophers were of this Opinion, as † 1.3 Sto∣baeus relates. And we learn from Sextus Em∣piricus that it was asserted of old, that ‖ 1.4 no Animal is Irrational, but that they are all ca∣pable of Understanding and Science. Por∣phyrius is very warm on the same Argument, and makes it the grand Foundation of his Discourse concerning Abstinence: for therefore he saith we ought to refrain from feeding on any sort of Animals, because they are, like our selves, Rational Beings. Justice extends to them as well as to those of our own kind, or rather they are of our own kind, and therefore we must be just to them, and consequently

we must not take away their Lives, for kil∣ling them is Injuring them. And several other things he offers to prove this Opinion. In∣deed, to give this Author his due, he saith as much for the Rationality of Brutes as can possibly be suggested. Nothing can be more Ingenious and Plausible than what he hath de∣liver'd, so that Brutes are for ever oblig'd to him for his Endeavours of this sort.

Nay, he and some others go further, telling us that they have not only Reason but Speech, and that as there are different Species of Brutes, so there are of Languages too, in which they understand one another. And some Philoso∣phers of old, as Melampus, Tiresias, Thales, Apol∣lonius Tyanaeus, and Pliny (if A. Gellius saith true of him) pretended that they understood them: and Porphyrius was so foolish as to be∣lieve it: and * 1.5 Sextus the Emperick had the same Thoughts. It is true, some Brutes have a way of communicating with one another, i. e. by the Noise they make they signify to one another their natural Propensions and De∣sires: thus Hens hold some vocal Correspon∣dence with their young ones, &c. If this be all they mean by using a Language, we ac∣knowledg it; but we cannot but add, that it is improper and absurd to call an Inarticulate Sound a Language or Speech. Nor can Brutes in general be said to have or use this, when

it is found but in few of them, and especially when it is only an Expression of their natural Instincts, and not of any internal Reason that they are owners of. Had there been any such thing as the Language of Brutes, wer should have heard of it from the Inquisitive Augurs among the old Romans. If there had been any such Notion among the wisest of the Pa∣gans, most certainly they would have made Divinations from this. But it appears that they had no such apprehension, and among all their ways of Augury (which was from what they could possibly observe in Animals) we have not a Word of this; we never read that any of their Soothsayers pretended to prognosticate from the Language of brute Beasts. Which plainly shews that this was a groundless odd Fancy of a few Men, and is no Proof of the Rationality of Beasts, which is the thing they aim at.

There were some Iews likewise (as well as Pagans) that held there is Reason and Under∣standing properly so call'd in Beasts. Philo was so deluded as to be of this Number, and Maimonides and some other Rabbies follow'd him. Yea, * 1.6 one of the Christian Writers (who was a Novice in Philosophy as well as Divinity) maintains the Reasonableness of Brutes, and holds that they use a Language. And there are some Moderns who almost for∣feit

their Rational Nature by pleading for that of Brutes. But all Persons void of Prejudice and vain Conceit exclude these Creatures from partaking of Reason strictly so call'd, and only acknowledg a bare Semblance or Shew of it in them. Which is the very thing that the Old Stagirite long since asserted, * 1.7 There is, saith he, another kind of Prudence, Art and Wisdom in Brutes: and in the same Place he calls it an Image or Resemblance of Prudence. As specious as it is, it is founded in these two, Memory and Sense. The quickness of both these produceth those Actions in them which have some appearance of Reason, some faint Glimmerings of Intellectual Light.

And let me add this, (which gives the true account of this matter, and is a great Argu∣ment of the Divine Prudence and Manage∣ment) these Creatures are endued with this wonderful excellency of Memory and Acute∣ness of their Senses (insomuch that they sur∣pass Man) because they are destitute of Rea∣son which is Man's Prerogative. For Reason is principally in order to Religion, to the knowing and enjoying of God, and under∣standing the Means in order to that end. The Maker and Governour of the Universe hath wisely compensated the want of this in Brutes by bestowing on them a transcendent Sharpeness as to the other, especially the Cor∣poreal

Senses, which are more quick and ap∣prehensive in them than in those of Humane Race. Eagles and some other Fowls are more quick-sighted than Men. Some sorts of Dogs are note for their excellent Smelling, (though any Considerate Man may see that this excel∣lent Quality is not so much for themselves as for their Masters, for the Benefit and Ad∣vantage of their Owners) yea most Beasts have a wonderful Acuteness and Dexterity as to their Outward Senses above Men, and that because God hath bestowed some better thing upon Man, viz. a Rational Soul. In which respect it is said, He teacheth us more than the Beasts of the Earth, and maketh us wiser than the Fowls of Heaven, Job 35.11. Therefore Pliny and Plutarch, who blame the Conduct of Nature because all Creatures are armed but Man, who comes helpless into the World, talk very unphilosophically, for they seem to forget that Man hath Reason, which is better than Horns, Shells, &c. They speak as if they were unacquainted with the Excellent and Noble Nature of this Faculty, which is far su∣periour to all that is in Brutes, and shews the great and singular Felicity of Man, viz. that it consists not in the Operations of the lower Faculties, but in the Perfections of the Ratio∣nal Endowments.

It remains now that I answer an Objection, and then put a Period to this Part of my Un∣dertaking.

It may be said, Are there not ma∣ny Useless and Superfluous Animals in the World? Yea, is there not a great Number of Hurtful and Mischievous Creatures on the Earth, and in the Air, and 'tis likely in the Waters too? How can a Wise Providence be proved from the Existence of such Creatures, as Foxes, Otters, Weesels, Pole-Cats, Rats and Mice? To what purpose could Spiders, Flies, Fleas, Lice, Wasps, Hornets, Caterpil∣lars; or Owls, Kites, Valtures; or Frogs, Toads, Serpents, Vipers, Scorpions be made? Doth not the Troublesome Existence of these Creatures prove rather a Carelessness in the Divine Management than a Provident Care of the World?

I answer, 1. Though we cannot reach the Final Cause of some created things, though we know not the use of them, yet it follows not thence that they are of no use. There may be Reasons that we do not know, why God made them: and there may be a Rea∣son why those Reasons are not known to us. Some Persons will be asking a Rational Ac∣count of every thing in Nature, but nothing is more Unreasonable and Impertinent than to demand this always. If it should be asked why the Cock rather than any other Fowl gives warning of the Sun's appearing, and crows before it rises? a Man may make a shift to find some Answer, but I question

whether it would carry any solid Reason or Weight with it. If it should be demand∣ed why the People about the Magellanick Streights are white, and those about the Cape of Good Hope are black, seeing both of them are under the same Tropick, I believe it would be difficult to give such a So∣lution as is satisfactory. If a Man should be ask'd why Bays or Lawrel-leaves rather than others crackle in the Fire? I do not apprehend what Answer he can return, unless he should give a witty one instead of a wise one, viz. that whilest other Leaves burn silently, these being the antient Rewards of Victors, and used in Loud Triumphs, make a Noise even in the Flames, and personate Fame's Trumpet when they are expiring. And a hundred more Questions might be ask'd which none can reply to with any satisfaction to himself or others. Therefore a Wise Philosopher will not pretend to salve all things. This one would think might suffice in the present Case, supposing that there were no Reason to be as∣signed of God's making the foresaid Creatures: but I shall very soon let you see that there is.

It is true, if we could say of any Animal, and prove it, that it was made to no purpose, then God's Wisdom is impeached: for to make a thing to no End, Design and Purpose, is unworthy of the Wise Creator. But we can never prove that this or that Creature was

made to no end at all: for though we are ig∣norant of any End, yet there may be one. They may be of some use, though we are not able to assign it. Nay we are sure they were made for some use because they were made by Wisdom it self. But it is unreasonably re∣quired that All Phaenomena should be solv'd, that we should know certainly the Design of God in every thing. We ought modestly to en∣quire into the particular Usefulness of things, why this or why that was made. What tho our shallow Understandings cannot guess at the Purpose and Project of Heaven? Must we therefore deny that there is any at all? This is unpardonable Folly and Presumption if it be persisted in. Therefore let us not be guilty of such Language as this, it had been better that such or such a Creature had not been made, for it is to no purpose, 'tis of no use. This is a rash Censuring of the Almigh∣ty, this is carping at the Works of God, yea this is charging God with Folly, and conse∣quently is no other than Blasphemy.

But, 2. We know the Vses and Ends of these very Creatures against which the Objection lies, and therefore it is groundless and of no Force. For, 1. These Creatures aforenamed are appointed of God to be a Foil to the rest. When we see these troublesom and noxious Animals, we have thence occasion given us to observe and admire, to value and praise God

for those other parts of the Creation which are every ways so beneficial to us, and are accompanied with no Inconveniencies. We should not sufficiently Prize these, nor be sen∣sible how serviceable they are to us, if we did not sometimes behold the others, yea and feel part of some Incommodity which goes along with them. The one are necessary to set off and commend the other: and this useful Di∣versity and Variety in the Creatures are for the Perfection and Harmony of the World. This is the first positive Reply to the Objection.

2. These Creatures, even those of them that are the meanest, set forth God's Power and Wisdom, and therefore are not useless. There is something very Observable in eve∣ry one of these; their Make, their Rise, their Shape, their Contrivance, their particular In∣stinct and Operations administer abundant matter to us, whence we may certainly in∣fer the Reality and Truth of these two Di∣vine Attributes; that is, we may gather from what we see in these Creatures, that he that gave them their Being is infinitely Powerful and Wise: for there are the plain Tracks and Marks of those Divine Excellencies in them. It is a high Flight of a very Philosophical Man, The least Fly * 1.8, saith he, discovers more the Power and Wisdom of God to those that at∣tentively

consider it, without being preju∣diced by its smalness, than all that the Astro∣nomers know of the Heavens.

3. That Choice Attribute of God, his Goodness, is discover'd in these Creatures, for they are of real Benefit and Advantage, and that on several Accounts.

First, they are beneficial to one another, for some of these mention'd in the Objection are Food to others. Owls feed on Frogs, Rats and Mice, and other Vermin. Flies and Gnats and other Insects are the Chief Su∣stenance of some Fowls. In the Eastern Countries Serpents are commonly fed upon by Stags and Harts. And if we were at leisure to search further into Natural History, there might be more Instances produced to this purpose. Here then is a plain and direct Use of these Animals, and this use is for the Good and Advantage of their Fellow-creatures. If God makes one Creature to be Meat for ano∣ther, it is so far Beneficial.

Again, these very Creatures (as mischie∣vous as some of them are) are really Beneficial to us: for some parts of them are made use of in Medicks, and with good Success, as the Learnedest Physicians attest. A Wolf is useful in Physick, and so is an Otter, and so are Mice and Moles. A Fox's Lungs are good for Astmaticks, according to Dioscorides, l. 2. c. 41. and his Liver is useful for the like Pur∣pose,

according to Pliny, l. 28. c. 13. and Celsus, l. 4. c. 4. The Flesh of an Hedg-hog is a Re∣medy against the Elephantiasis, Dioscor. l. 2. c. 2. Its Liver being dried is good against Convulsions, saith the same Writer; and he tells us that it helps the Diseases of the Reins, in the same Chapter. The Blood of a Weesel cures the Leprosy aforementioned, call'd Ele∣phantiasis, Plin. l. 30. c. 13. It is it self effe∣ctual against Poison, Dioscor. l. 2. c. 27. The Ashes of it being drunk are available against the Falling-sickness, Plin. l. 30. c. 4. Its Blood is good against this Disease, Dioscor. l. 2. c. 27. The very Dung of several Beasts is particularly mention'd among Physicians as useful. Toads dried and reduced to Pouder, and otherwise prepared, have a Medical Vir∣tue. Earth-worms (which are reckon'd by most as a Useless sort of Creatures) are seve∣ral ways made use of in Physick. They knit and strengthen the Nerves, Dioscor. l. 2. c. 72. they cure Sores and Maladies in the Ears, Galen, l. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They are used for the Teeth, Plin. l. 30. c. 3. and against the Stone, l. 30. c. 8. and several other Di∣stempers. Cantharides are useful against the Jaundice, ••aith the Great Hippocrates, Lib. de Intern. Affect. and for other Purposes he mentions them. Spiders were of Virtue a∣gainst Fevers, especially Tertians, Dioscor. l. 2. c. 68. Their Web is useful in Wounds,

say Dioscorides, Galen, Pliny. Millepedes or Hog-lice are often commended by the same Per∣sons for several Uses. Ant's Eggs are medi∣cinal, Plin. l. 29. c. ult. and l. 30. c. 15. Nay, Moths have their use, as Pliny saith, l. 29. c. ult. A Gnat burnt to Pouder, and appli∣ed to a Scab, kills it; Hildegard. Phys. l. 4. I could produce a great Number of Modern Authors who attest the Medical Use of most of these Creatures, but I think it will not be expected here.

As for those Troublesom Insects which I mention'd last, viz. Gnats, this perhaps may be said with Truth, that when they sting Peo∣ple, and so far do them harm, they may at the same time do them a Courtesy; for tho they leave some poinant Atoms in their Flesh, yet they, it is likely, suck out, and carry a∣way with them those that are much worse, and would have proved hurtful to their Bodies if they had not been exhausted by these disturb∣ing Animals. I confess I never read in any Author that a Flea hath any medical Efficacy in it, yet there are five hundred Books writ∣ten in that Faculty which I never perused, and so I am not certain but that some one of them may mention this Insect as useful in a Physi∣cal way. But suppose no such thing appears in any Writer, yet we cannot thence conclude that it is wholly Useless, because (as I said before) there may be Uses of things which we are ignorant of.

If I may conjecture, it is not improbable that both these and Lice, which are reckon'd very incommodious, (and are so) may in a very great degree be serviceable sometimes to the Body of Man. Who knows but that the former may be useful among poor People by a plentiful Phlebotomy, and save them the Charges of a Lancet, and clear them of the worst of their Blood gratis? And it is not unreasonable to think that both these and the latter purge some Bodies of particular ill Hu∣mours, which they suck up and live upon: These Vermine to which Human Bodies are incident, are as necessary perhaps to them at some times as some of those Emunctories which God hath placed there to drain off superfluous Choler, Phlegm, &c. The like we may say as to Toads and Serpents, Vipers, and other Poisonous Creatures in respect of the Earth. They are made to lick up the putri∣fied and malignant Matter from it, and there∣by to purge it of what might be hurtful to Fruits and Plants. This is the true reason why there are Venomous Creatures, and not that which Pliny assigns, viz. that * 1.9 our Mo∣ther Earth out of Pity and Compassion to∣wards us brings forth Poisons, that by them we may dispatch our selves out of this wretch∣ed Life with an easy Draught, without Wounds or Blood-shed.

Flies, of which sort of Insects there is such a vast number, are serviceable, I conceive, to the meliorating of the Air, for this is their Food generally, and they suck in the worst part of this Element, (as we may gather from their hanging about any thing that is putrid and corrupt) and so refine and purify it. The same is to be said of Spiders, and some other Insects. So Ravens and some other Creatures devour the Carcases of Beasts that are cast into the Fields, for they feed upon Carrion, and therein do great Service, because by this means corrupted Bodies and all manner of Filth are taken out of the way, which otherwise would infect the Air. Thus they are of good use to the World.

This is not the common Apprehension of Men; especially if we speak of some of those Insects before mentioned; they are generally voted as Useless in the World, as appears from that Passage in Plautus,

* 1.10Item genus est lenonium inter homines, me•• quidem animo, Vti muscae, culices, pedes{que} pulices{que} Odio & malo, & molestiae; bono usui est is nulli.

It was thought they were to no purpose, nei∣ther could be to any that is good; but I hope

the Contrary is evident from what I have said.

And it may be observed further in pursuance of what I am speaking of (viz. the Advan∣tage that accrues to us even by the worst of Animals) that there is no Venomous Crea∣ture but carries its Antidote with it: it hath something which will cure the Poison it im∣parts. A Scorpion's Flesh applied to the Wound made by it, heals it. Dioscorid. l. 2. c. 13. Though the Viper's biting be poiso∣nous, yet of it is made a most effectual Re∣medy to hinder its being lethal. Poison is expell'd by the Fat of Dragons, saith Pliny, l. 29. c. 4. Galen of old observ'd that the Wounds that are inflicted by Venomous Crea∣tures are cured by a Pouder made of their Flesh, or by some part of the Flesh applied to or rubb'd upon the part affected. De Theria∣câ, cap. 11. The Sting of the Tarantula, tho it is not cured by this Fly it self, yet it is by another sort of Flies, Cantharides. Bapt. Port. Phyto, l. 6. c. 23. Finally, under this Head we may observe what Naturalists have assured us of as a certain Truth, that in those Coun∣tries where there is great store of Serpents, there are also growing such Plants as are so∣veraign Remedies against their Venom: and there are more of them in those places than in any others.

Further, All those troublesome and hurtful Animals above-mention'd are beneficial to Man, because the Mischiefs they do are for his Good, i. e. he can make a good use of them. For hereby he hath a frequent opportunity of exercising his Patience, of arming himself with Contentment and Humble Resignation, of exerting his Fortitude and Self-denial, of allaying and moderating his inordinate De∣light, and pleasing himself in the Creatures, which he is liable to. Thus the worst Ani∣mals are as serviceable and profitable as Af∣flictions and Distresses, which all the serious Moralists as well as devout Christians have voted to be of great and indispensible use in the Life of Man, and are Tokens even of Divine Favour and Goodness.

Besides, that some of those Creatures above-named are able to do us so much Hurt, and yet that they do so little, and so rarely, is an Argument of Divine Goodness. That they are afraid of us and fly from us, when we are rather thinking of flying from them, is an Evi∣dence of that Kind and Watchful Providence which attends us. Tho God produced these Creatures, yet we see that they are power∣fully restrained, and their hurtful Nature is check'd and kept in, which is a very observa∣ble but convincing Proof of the Heavenly Benignity and Mercy.

Lastly, God made these Creatures (as well as Man) to enjoy their Essence and Life, and therein to be partakers of his Boun∣ty and Munificence. Whilst every thing hath the fruition of its Being, it is so far use∣ful to it self: and this is an Argument of the Divine Indulgence, and one reason of the Pro∣duction of things. God created all things that they might have their Being; Wisd. 1.13. And yet this is to be understood so, that they were all made for Man, because he can and may one way or other make them useful to him. Thus God's Goodness is seen even in those Animals which on some account are not good.

4. They set forth God's Iustice, and for that reason are serviceable in the World. He is pleased to make use of them sometimes in the way of Punishment. Thus Lice•• and Flies were produced on purpose to plague the Egyp∣tians, Exod. 8.16, 20. * 1.11 Aristotle mentions the Names of some that were kill'd with Lice bred in their Bodies. So Sylla one of the Ro∣man Dictators perished by the Phthiriasis, saith † 1.12 Plutarch: and so died Philip the second, King of Spain, if we may credit very good Historians, and the elder Vossius among the test. Some to whom Lice prov'd mortal are reckon'd up by ‖ 1.13 Aldrovandus. Hornets and Wasps were dispatch'd by the Divine Aven∣ger to expel the Canaanites, Exod. 23.28.

Ios. 24.12. Wisd. 12.8. Locusts, Caterpillars, Canker-worms, Palmer-worms, are threatned and inflicted as Judgments on the disobedient Israelites, Ioel 1.4. 1 Kings 8.37. Psal. 78.46. & 105.34. What Mischief Locusts did in some parts of Italy, * 1.14 Livy and † 1.15 Pliny re∣late. The Pestilence and Mortality which they caused by their stink in several parts of Africa is particularly set down by ‖ 1.16 Orosius, Paulus Diaconus, and others. And Modern Historians testify how mischievous they have been in Dacia, Pannonia, &c. Herod the Great (as Iosephus relates) and Herod Agrippa (as St. Luke informs us) were devour'd by Worms or Maggots. And this was partly the loathsom fate of Antiochus (as we read in 2 Mac. 9.9.) and of Maximinus (of whom Eusebius speaks, Eccl. Hist. l. 8. c. 28.) for their Bowels be∣ing rotted and eaten with Worms, they be∣came a Torment to themselves, and a Plague to others by reason of the intolerable Stench which proceeded from their putrified Bodies. And other Examples of such as were eaten up of this Vermin you may see in Aldrovandus, de Insectis, l. 6. The Inhabitants of the Isles of the Cyclades, and the People of Troas were banish'd their Country by Mice, they covering the places with such Multitudes. Plin. l. 8. c. 29. and lib. 10. c. 65. Iustin reports the same of the Abderites: Hist. l. 15. And other

Instances might be offered to prove that God makes use of sundry Kinds of Living Crea∣tures to plague notorious Offenders. He therefore that complains of the Existence of these in the World, complains that God hath ways and means of Punishing the wicked when he pleases. And be the Creatures never so hurtful, there is no reason for this Complaint; for the more Harmful any one of them is, the more useful it is to the Purposes of Divine Vengeance.

But then we must remember that we occasion this, yea that at first we pull'd down a Curse upon the Creatures by our Primitive Apostacy from God. We rebell'd against Heaven, and it is no wonder that they do so against us. We affronted the Soveraign Majesty, and therefore we justly meet with some that take His Cause, and revenge it. In short, what∣ever noxious Qualities are now discern'd in any of the Creatures, they proceed not from God, but the Sin of Man, whereby they are corrupted. We have changed the Nature of them, we made them hurtful, and therefore we have no reason to complain. But it is our Duty to accept of the Penalty of our Delin∣quencies, and to make it useful (as we well may) to Repentance, and our Turning unto God. We may conclude then from all that hath been said, that God made none of the Creatures in vain, but destined every one of

them to some use. We may give our Suffrage to that Saying of the Jews, There is nothing in the nature of things of which there may not be assigned a reason why it was created.

It appears from what hath been suggested, that even Insects, which are the imperfecter sort of Animals, and may seem to be the most useless of any, are for Purposes of a conside∣rable nature. And it is to me very evident that God would not have made such Variety of them (as about * 1.17 sixty kinds of Flies, forty sorts of Beetles, five and twenty several kinds of Spiders, fifty different Classes of Canker or Palmer-worms, an hundred sorts of Butter∣flies) unless they were good for something. And 'tis observ'd by those that write concern∣ing this particular Rank of Creatures, that all Vegetables whatsoever, nay all Animals both alive and dead produce their peculiar Species of them: (but how this is consistent with that late Notion which some Learned Virtuoso's have broach'd, viz. that there is no such thing in Nature as Spontaneous or Equivocal Generation, I will not now dispute: only I will here offer my Opinion, viz. that Insects are produced both ways, by equivocal as well as univocal Generation; for I observe that the Divine Author of Nature is pleased to act differently and variously) and moreover they are different according to the diversity of Place and Coun∣try

where they are bred. Nay, that there may be a more speedy and plentiful Procrea∣tion of them, they are generally Hermaphro∣dites, and sustain the part of both Sexes, as the Worthy Mr. Ray hath observ'd. Where∣fore I question not but they are some way or other Useful, for we must not think that these Beings are Multiplied in vain. And if we enlarge the Horizon, and look upon Nature in her several Provinces and Dominions, whe∣ther Animate or Inanimate, whether in the Heavens, Air, Earth, or Sea, whether mineral, vegetative, or sensitive; if we survey the World and All the Works of the Creation, we shall find that they were made for excellent Ends. In the close of every Day's Creation that was the general Epiphonema, God saw that it was good. And as this was said of every particular Day's Work, so at last there is the like Approbation and Allowance of the whole Frame of Beings, * 1.18 God saw every thing that he had made: and behold, it was very good; Good as it answer'd to the Divine Idea, and the Will of the Crea∣tor: Good also, as it was destined to the Use and Service of Man. All created Beings have a Goodness, not only that which is Metaphy∣sical, viz. in respect of their Being and Na∣ture intrinsecally, but extrinsecally and rela∣tively as they are useful to Mankind some way or other. Even those Creatures that are harm∣ful

are really good for some Ends, as we know and experience. And there may be a Good∣ness in some of the Creatures which as yet we do not see, but afterwards may display it self, and future Ages may have the happiness to make these Discoveries, though the past and present ones enjoy the Good, but know it not. To shut up all; no one part of the Creation is superfluous and unprofitable: every thing hath its proper Goodness. That is, in other terms, the Whole World is full of God and of his Providence. And yet I have not yet spoken of Man, the Top of all the Visible Creation, in whom the Wonders of God's Care and Providence are chiefly manifested. But of Him I will distinctly and professedly speak in my next Essay.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mich. Glyc. Annal. pars 1.
• * 1.2

  Libr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.3

  Eclog. Phys.
• ‖ 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pyrrh. Hypot. l. 2. c. 5.
• * 1.5

  Pyrrhon. Hyporyp. l. 1.
• * 1.6

  Lactantius de Irâ Dei, cap. 7.
• * 1.7

  Hist. Animal. l. 8. c. 3.
• * 1.8

  Malebranch Search after Truth, book 4. chap. 7.
• * 1.9

  Nat. Hist. l. 2. c. 63.
• * 1.10

  Curcul. act. 4.
• * 1.11

  Hist. Animal. l. ••. c. 31.
• † 1.12

  In Sylla.
• ‖ 1.13

  De Insect. l. 5.
• * 1.14

  Lib. 42.
• † 1.15

  Lib. 11. c. 29.
• ‖ 1.16

  Lib. 5. c. 16.
• * 1.17

  Aldrovand. de Insect. Dr. Lister in Hist. Animal.
• * 1.18

  Gen. 1.31.