Mon,

on, I mean natural Imperfections, Vol. VII. these are not fimply and abfolutely, but only comparatively evil; now comparative Evil is but a lefs degree of goodness; and it is not at all inconfiftent with the goodness of God, that fome Creatures fhould be lefs good than others, that is, imperfect in comparison of them; nay, it is very agreeable both to the Goodness and Wisdom of God, that there fhould be this variety in the Creatures, and that they should be of feveral degrees of Perfection, being made for feveral Ufes and Purposes, and to be fubfervient to one another, provided they all contribute to the Harmony and Beauty of the whole.

Some Imperfection is neceffarily involved in the very nature and condition of a Creature, as that it derives its Being from another, and neceffarily depends upon it, and is beholding to it, and is likewife of neceffity finite and limited in its Nature and Perfections; and as for thofe Creatures which are less perfect than others, this alfo, that there should be degrees of Perfection, is neceffary, upon fuppofition, that the Wisdom of God thinks fit to

display it felf in variety of Creatures of feveral kinds and ranks. For tho Vol. VII. comparing the Creatures with one another, the Angelical Nature is beft, and moft perfect; yet it is abfolutely beft, that there-fhould be other Creatures befides Angels. There are many parts of the Creation, which are rafhly and inconfiderately by us concluded to be evil and imperfect, as fome noxious and hurtful Creatures; which yet in other refpects, and to fome purposes, may be very ufeful, and against the harm and mischief whereof, we are fufficiently armed, by fuch means of defence, and fuch antidotes as reason and experience are able to find and furnish us withal; and those parts of the World, which we think of little or no use, as Rocks and Deferts, and that vaft Wilderness of the Sea, if we confider things well, are of great use to several very confiderable purposes; or if we can difcern no other use of them, they serve at least to help our dulnefs, and to make us more attentively to confider, and to admire the perfection and usefulness of the reft; at the worst, they may serve for Foils to fet off the wife

or

order and contrivance of other things, Vol. VII and (as one expreffeth it very well) they may be like a Blackmoor's Head in a Picture, which gives the Beauty to the whole Piece.

greater

2dly, For the Evils of Affliction and Suffering; and thefe either befal brute Creatures, or Men endow'd with Reafon and Confideration.

ift, For those which befal the brute Creatures; those fufferings which Nature inflicts upon them, are very few; the greatest they meet withal are from Men, or upon their account, for whofe fake they were chiefly made, and to whose reasonable ufe and gentle dominion they are configned.

It is neceffary from the very nature of these Creatures, that they fhould be paffive and liable to pain: and yet it doth in no wife contradict either the Wisdom or Goodness of God to make fuch Creatures, because all the fe pains are for the most part fully recompenfed, by the pleasure thefe Creatures find in Life; and that they have fuch a pleasure and happinefs in Life, is evident, in that all Creatures, notwithftanding the miferies they endure, are ftill fond of Life,and unwilling to part

with

with it: no Creature but Man (who only hath perverted his Nature) Vol. VII ever feeks the deftruction of it felf; and fince all brute Creatures are fo loth to go out of Being, we may probably conclude, that if they could deliberate, whether they would be for not, they would chufe to come into Being, even upon these hard conditi

ons.

But however that be, this we are fure of, that they fuffer chiefly from us, and upon our account; we who are their natural Lords, having depraved our felves first, are become cruel and tyrannical to them; nay, the Scripture tells us, that they fuffer for our fakes, and that the whole Creation groaneth, and is in bondage for the fin of Man. And this is not unreasonable, that being made principally for Man, they should fuffer upon his account, as a part of his Goods and Eftate; not as a punishment to them (which under the notion of punishment, they are not capable of) but as a punishment to him, who is the Lord and Owner of them, they being by this means be come more weak and frail, and lefs useful and serviceable to him for whom

they

they were made; fo that the fufferVol VII.ings of the Creatures below us, are in a great measure to be charged upunder whose dominion God hath put them.

us,

2dly, Asfor the Afflictions and Sufferings which befal Men, these are not natural and of God's making, but the refult and fruit of our own doings, the effects and confequences of the ill ufe of our own liberty and free choice; and God does not willingly fend them upon us, but we wilfully pull them down upon our felves; For he doth not afflict willingly, nor grieve the children of men, as the Prophet tells us, Lam. 3. 33. Or as it is in the Wisdom of Solo. mon, Chap. 1. 12, 13. God made not death, neither bath he pleasure in the deftruction of the living; but men pull deftruction upon themselves, with the works of their own bands. All the Evils that are in the World, are either the Effects of our own Sin, as Poverty, and Difgrace, Pains, Diseases, and Death, which are fometimes more immediately inflicted upon Men, by a visible Providence and hand of God, but are ufually brought upon us by our felves, in the natural courfe and order

of