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 Chriftian Religion, against Atheists, and other notorious Infidels. The Reward of perpetual Memory amongst Men, which might poffibly have fome Share in this Sublime Charity, was certainly confidered but in a fecond Degree; and Mr. Boyle had it in his Thoughts to make Men imitate him as well as fpeak 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 inexhauftible Subject of the Effence, 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 Occafion. It eminently appears from this Obfervation, that a particular Bleffing has been beftow'd on this Lecture. This great Philofopher provided for us, after his Death, an Employment not only fuitable to our Condition, but to his own at the fame time. It is a Sight fit for Angels, to behold the Benefactor and the Perfons obliged, not only in different Places, but under different Beings, employed in the fame Work. THIS worthy Man ftudied Nature, and traced all her Ways to thofe of her unfearchable Author. When he had found him, he gave this Bounty for the Praise and Cor templation of him. To one who has not run through regular Courses of Philofophical 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 Effex. I do not know what Upminster is worth; but I am fure, had I the best Living in England to give, I fhould not think the Addition of it fufficient Acknowledg ment of his Merit, efpecially fince I am informed, that the Simplicity of his Life is agreeable to his useful Knowledge and Learning. THE THE Praife of this Author feems to me to be the great Perfpicuity and Method which render his Work intelligible and pleafing to People who are Strangers to fuchInquiries, as well as to the Learned. It is a very desirable Entertainment to find Occafions 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 wifer 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 fwim, 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 Forefts or converfe in Cities. All Life from that of a Worm to that of a Man, is explain'd; and, as I may fo fpeak, the wondrous Works of the Creation, by the Obfervations of this Author, lie before us as Objects that create Love and Admiration, which, without fuch Explications, strike us only with Confufion and Amazement. THE Man who, before he had this Book, dreffed and went out to loiter and gather up fomething to entertain a Mind too vacant, no longer needs News to give himself Amusement; the very Air he breathes fuggeits abundant Matter for his Thoughts. He will confider that he has begun another Day of Life, to breathe with all other Creatures in the fame Mass of Air, Vapours and Clouds, which furround our Globe; and of all the numberless Animals that live by receiving momentary Life, or rather momentary and new Reprieves from Death, at their Noftrils, he only ftands Erect, Confcious and Contemplative of the Benefaction. A Man who is not capable of Philofophical 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 abfolutely neceffary 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 Appen dages which attend and furround our Globe, to the Contemplation of the Globe itself, the Diftribution of the Earth and Waters, the Variety and Quantity of all Things provided for the Ufes 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 Caverns 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 eafy and happy in it, by the Gift of Senfes, by their ready Organs, by fhewing him the Structure of thofe Organs, the Difpofition of the Ear for the Receipt of Sounds, of the Noftril for Smell, the Tongue for Tafte, 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. THE THE INDE X. A. ACTIVE Parts of Mankind compared with Specu lative, N. 130. Adamites, a Sect fo call'd, N. 133, Advertisement about a Modefty-piece, N. 145. About the Alehoufe keeper, an elegant one on the Road to Hamp- Alexander's Letter to Ariftotle, N. 111. All for Love (Tragedy of) faulty, and in what, N. 110. Almarefchin, the Great, King of Perfia, his Story, N. 167. Anaximander, his Saying upon being laugh'd at, N, 135. Ancestry renders the Good only illuftrious, N. 122. To Anger, a Definition of it, N. 129. Its ill Confequences, Annihilation, a dull and phlegmatick Thought, N. 89. Ancient Authors, how diftinguish'd in Strada's Prolufion, Ariftotle, his Contempt of Cenfure, N. 135. Art, those that are capable of it moft fond of Nature, N. 173. Afro- Aftronomy, the Study of it recommended, N. 169. Auguftus, Virgil's Praises of him, N. 138. Aurelia, a Dream that she had a Window to her Breast, Aurengezebe, (Tragedy of) Faulty, and in what, N. 110. B. B4TH, Customs of that Place, N. 174. Praises of the Waters, ibid. Beauty at War with Fortitude, N. 152. Binicorn (Humphrey) his Letter to the Guardian, N. 124. Bofoms (naked) a Grievance, N. 116. The Pope's Order Boyle, (Mr.) His Virtue and Generofity, N. 175. Bruce (Edward Lord) his Challenge to Sir Edward Sack- Button (Daniel) his Letter about twifting off Buttons, Buttons, the twisting of them not Eloquent, N. 84. C. ARE (Dorethy) her Letter against Mens open Cenfure defpis'd by Philofophers, N. 135. Challenges, fober ones, N. 129 Chaplains to People of Quality to be refpected, N. 16;. Charity Schools recommended, N. 105. A Virtue of Chastity in Men a noble Virtue, N. 123. China (Emperor of) honours none till they are dead, Christian Religion promotes Friendship, N. 126, |