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rection. There have been very worthy Examples of this Self-denying Virtue among us in this Nation; but I do not know of a nobler Example in this Tafte, than that of the late Mr. Boyle, who founded a Lecture for the Proof of the Christian Religion, against Atheists, and other notorious Infidels. The Reward of perpetual Memory amongst Men, which might possibly have some Share in this Sublime Charity, was certainly considered but in a second Degree; and Mr. Boyle had it in his Thoughts to make Men imitate him as well as speak of him, when he was gone off our Stage.

THE World has received much Good from this Inftitution, and the noble Emulation of great Men on the inexhaustible Subject of the Ellence, Praise and Attributes of the Deity, has had the natural Effect, which always attends this kind of Contemplation, to wit, that he who writes upon it with a fincere Heart, very eminently excels whatever he has produced on any other Occasion. It eminently appears from this Observation, that a particular Blessing has been bestow'd on this Lecture. This great Philosopher provided for us, after his Death, an Employment not only suitable to our Condition, but to his own at the same time. It is a Sight fit for Angels, to behold the Benefactor and the Persons obliged, not only in different Places, but under different Beings, em. ployed in the same Work.

THIS worthy Man ftudied Nature, and traced all her Ways to those of her un searchable Author. When he had found him, he gave this Bounty for the Praise and Core templation of him. To one who has not run through regular Courses of Philosophical Inquiries, (the other learned Labourers in this Vineyard will forgive me) I cannot but principally recommend the Book, intitled, Phyfico-Theology. Printed for William Innys in St. Paul's Church-yard. ,

IT is written by Mr. Derham, Rector of Upminster in Esex. I do not know what Upminster is worth ; but I am sure, had I the best Living in England to give, I fhould not think the Addition of it sufficient Acknowledg. ment of his Merit, especially since I am informed, that the Simplicity of his Life is agreeable to his useful Knowledge and Learning.

THE

THE Praise of this Author seems to me to be the great Perspicuity and Method which render his Work in. telligible and pleasing to People who are Strangers to such Inquiries, as well as to the Learned. It is a very desirable Entertainment to find Occasions of Pleasure and Satiffaction in those Objects and Occurrences which we have all our Lives, perhaps, overlooked, or beheld without exciting any Reflexions that made us wiser or happier. The plain good Man does, as with a Wand, show us the Wonders and Spectacles in all Nature, and the particular Capacities with which all living Creatures are endowed for their several ways of Life; how the Organs of Creatures are made according to their different Paths in which they are to move, and provide for themselves and Families; whether they are to creep, to leap, to swim, to fly, to walk; whether they are to inhabit the Bowels of the Earth, the Coverts of the Wood, the muddy or clear Streams, to howl in · Forests or converse in Cities. All

Life from that of a Worm to that of a Man, is explain'd ; hand, as I may so speak, the wondrous Works of the

Creation, by the Observations of this Author, lie before us as Objects that create Love and Admiration, which, without such Explications, ftrike us only with Confusion and Amazement.

THE Man who, before he had this Book, dressed and went out to loiter and gather up something to entertain a Mind too vacant, no longer needs News to give himself Amusement; the very Air he breathes suggests abundant Matter for his Thoughts. He will consider that he has begun another Day of Life, to breathe with all other Creatures in the same Mass of Air, Vapours and Clouds,

which surround our Globe; and of all the numberless į "Animals that live by receiving momentary Life, or rather

momentary and new Reprieves from Death, at their Nostrils, he only stands Erect, Conscious and Contemplative of the Benefaction.

A Man who is not capable of Philosophical Reflexions from his own Education, will be as much pleased as with any other good News, which he has not before heard: The Agitations of the Winds, and the falling of

the Rains, are what are absolutely necessary for his : Welfare and Accommodation. This kind of Reader will behold the Light with a new Joy, and a fort of reasonable Rapture. He will be led from the Appendages which atcend and surround our Globe, to the Contemplation of the Globe itself, the Distribution of the Earth and Waters, the Variety and Quantity of all Things provided for the Uses of our World: Then will his Contemplation, which was too diffused and ge. neral, be let down to Particulars, to different Soils and Moulds, to the Beds of Minerals and Stones, into Ca. verns and Vulcanos, and then again to the Tops of Mountains, and then again to the Fields and Valleys.

WHEN the Author has acquainted his Reader with the Place of his Abode, he informs him of his Capacity to make himself easy and happy in it, by the Gift of Senses, by their ready Organs, by Thewing him the Structure of those Organs, the Disposition of the Ear for the Receipt of Sounds, of the Noftril for Smell, the Tongue for Taste, the Nerves to avoid Harms by our Feeling, and the Eye by our Sight.

THE whole Work is concluded (as it is the Sum of Fifteen Sermons in Proof of the Existence of the Deity) with Reflexions which apply each distinct Part of it to an End, for which the Author may hope to be rewarded with an Immortality much more to be defired, than that of remaining in Eternal Honour among all the Sons of Men.

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ACTIVE Parts of Mankind compared with Specus

lative, N. 130.
El Adamites, a Sect so calld, N. 133,

Advertisement about a Modefty-piece, N. 145. About the

Examiner, 170.
Alehouse keeper, an elegant one on the Road to Hamp-
e fead, N. 144.
i Alexander's Letter to Aristotle, N. 111.

All for Love (Tragedy of) faulty, and in what, N. 110.
Allegory, Directions for using it, N. 152.
Alnareschin, the Great, King of Perfia, his Story, N. 167.
Alphonso, (Story of) as told by Strada's Lucan, N. 119.
Anacreon's Instructions to a Painter to paint his Mifrels,

N. 168.
Anaximander, his Saying upon being laugh'd at, N, 135.
Androcles, the Story of him and the Lion, N. 139.
Ancestry renders the Good only illuftrious, N. 122. To

value ones self upon it ridiculous, 137. To be ve-

nerated, ibid.
Anger, a Definition of it, N. 129. Its ill Consequences,

ibid.
Annihilation, a dull and phlegmatick Thought, N.89.
Ants, their way of Nesting in Siam, N. 157. and else-

where, ibid. A Letter about them, 160.
Ancient Authors, how diftinguish'd in Strada's Prolusion,

N. 119.
Aristotle, his Contempt of Censure, N. 135.
Art, those that are capable of it most fond of Nature,

N. 173.

Afro

Astronomy, the Study of it recommended, N. 169.
Atalantis, (Author of) to whom a-kin, N. 107.
Athaliah of Racine, fome Parts of it sublime, N. 117.
Attraction between Bodies, N. 126.
Augustus, Virgil's Praises of him, N. 138.
Aurelia, a Dream that she had a Window to her Breast,

and what was in it, N. 106..
Aurengezebe, (Tragedy of) Faulty, and in what, N. 110.

B.
D ATH, Customs of that Place, N. 174. Praises of the

D Waters, ibid.
Beauty at War with Fortitude, N. 152.
Bias's Saying of Calumny, N. 135.
Binicorn (Humphrey) his Letter to the Guardian, N. 124.
Bodkin (Timothy) his Letter about his short Sword, N. 145.
Boileau's Account of the Sublime, N. 117.
Bosoms (naked) a Grievance, N. 116. The Pope's Order

against them, ibid. 118, 121. .
Boyle, (Mr.) His Virtue and Generosity, N. 175.
Bruce (Edward Lord) his. Challenge to Sir Edward Sack-

ville, N. 129. An Account of the Combat, 133.
Bubnelia angry about the Tucker, N. 109.,
Button (Daniel) his Letter about twisting off Buttons,

N. 85.
Buttons, the twisting of them not Eloquent, N. 84.

M ARE (Dorothy) her Letter againft Mens open

1 Bosoms, N. 171.
Censure despis'd by Philosophers, N. 135.
Challenges, sober ones, N. 129
Chaplains to People of Quality to be respected, N. 16;.

One ill-used, ibid.
Charity-Schools recommended, N. 105. A Virtue of

the Heart, 166. Neftor Ironfide's intended Charities,
· ibid.
Chastity in Men a noble Virtue, N. 123.
China (Emperor of) honours none till they are dead,
· N. 96.
Christian Religion promotes Friendship, N. 126,

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