BOOK XI.
_Practical INFERENCES from the foregoing SURVEY._
Having in the preceding Books carried my Survey as far as I care at present to engage my self, all that remaineth, is to draw some Inferences from the foregoing Scene of the great Creator’s Works, and so conclude this Part of my intended Work.
[Illustration]
CHAP. I.
_That GOD’s Works are Great and Excellent._
The first Inference I shall make, shall be by way of Confirmation of the Text, That the _Works of the Lord are great_[a]. And this is necessary to be observed, not against the Atheist only, but all other careless, incurious Observers of God’s Works. Many of our useful Labours, and some of our best modern Books shall be condemned with only this Note of Reproach, That they are about trivial Matters[b], when in Truth they are ingenious and noble Discoveries of the Works of _GOD_. And how often will many own the World in general to be a Manifestation of the Infinite Creator, but look upon the several Parts thereof as only Toys and Trifles, scarce deserving their Regard? But in the foregoing (I may call it) transient View I have given of this lower, and most slighted Part of the Creation, I have, I hope, abundantly made out, that all the Works of the Lord, from the most regarded, admired, and praised, to the meanest and most slighted, are great and glorious Works, incomparably contrived, and as admirably made, fitted up, and placed in the World. So far then are any of the Works of the _LORD_, (even those esteemed the meanest) from deserving to be disregarded, or contemned by us[c], that on the contrary they deserve (as shall be shewn in the next Chapter) to be _sought out, enquired after_, and _curiously_ and _diligently pryed into_ by us; as I have shewed the Word in the Text implies.
FOOTNOTES:
[a] _Equidem ne laudare quidem satìs pro merito possum ejus Sapientiam ac Potentiam, qui animalia fabricatus est. Nam ejusmodi opera non Laudibus modò, verùm etiam Hymnis sunt majora, quæ priusquam inspexissemus, fieri non posse persuasum habeamus, conspicati verò, falsos nos opinione fuisse comperimus._ Galen. de Us. Part. L. 7. c. 15.
[b] _Non tamen pigere debet Lectores, ea intelligere, quemadmodum ne Naturam quidem piguit ea reipsà efficere._ Galen. ibid. L. 11. fin.
[c] _An igitur etiamsi quemadmodum Natura hæc, & ejusmodi, summâ ratione ac providentiâ agere potuit, ita & nos imitari aliquando possemus? Ego verò existimo multis nostrum ne id quidem posse, neque enim artem Naturæ exponunt: Eo enim modo omnino eam admirarentur, Sin minùs, eam saltem non vitaperarent._ Galen. ib. L. 10. c. 3.
CHAP. II.
_That GOD’s Works ought to be enquir’d into, and that such Enquiries are commendable._
The _Creator_ doubtless did not bestow so much Curiosity, and exquisite Workmanship and Skill upon his Creatures, to be looked upon with a careless, incurious Eye, especially to have them slighted or contemned; but to be admired by the rational Part of the World, to magnify his own Power, Wisdom and Goodness throughout all the World, and the Ages thereof. And therefore we may look upon it as a great Error, not to answer those Ends of the infinite _Creator_, but rather to oppose and affront them. On the contrary, my Text commends _GOD_’s Works, not only for being great, but also approves of those curious and ingenious Enquirers, that _seek them out_, or _pry into them_. And the more we pry into, and discover of them, the greater and more glorious we find them to be, the more worthy of, and the more expressly to proclaim their great _Creator_.
Commendable then are the Researches, which many amongst us have, of late Years, made into the Works of Nature, more than hath been done in some Ages before. And therefore when we are asked, _Cui Bono?_ To what Purpose such Enquiries, such Pains, such Expense? The Answer is easy, It is to answer the Ends for which _GOD_ bestowed so much Art, Wisdom and Power about them, as well as given us Senses to view and survey them; and an Understanding and Curiosity to search into them: It is to follow and trace him, when and whither he leads us, that we may see and admire his Handy-work our selves, and set it forth to others, that they may see, admire and praise it also. I shall then conclude this Inference with what _Elihu_ recommends, Job xxxvi. 24, 25. _Remember that thou magnify his Work, which Men behold. Every Man may see it, Men may behold it afar off._
CHAP. III.
_That GOD’s Works are manifest to all: Whence the Unreasonableness of Infidelity._
The concluding Words of the preceding Chapter suggests a third Inference, that the Works of GOD are so visible to all the World, and withal such manifest Indications of the Being, and Attributes of the infinite Creator, that they plainly argue the Vileness and Perversness of the Atheist, and leave him inexcusable. For it is a sign a Man is a wilful, perverse Atheist, that will impute so glorious a Work, as the Creation is, to any Thing, yea, a mere _Nothing_ (as Chance is) rather than to _GOD_[a]. ’Tis a sign the Man is wilfully blind, that he is under the Power of the Devil, under the Government of Prejudice, Lust, and Passion, not right Reason, that will not discern what _every one can see, what every Man may behold afar off_, even the Existence and Attributes of the _CREATOR_ from his Works. For as _there is no Speech or Language where their Voice is not heard, their Line is gone out through all the Earth, and their Words to the End of the World_: So all, even the barbarous Nations, that never heard of GOD, have from these his Works inferred the Existence of a Deity, and paid their Homages to some Deity, although they have been under great Mistakes in their Notions and Conclusions about him. But however, this shews how naturally and universally all Mankind agree, in deducing their Belief of a God from the Contemplation of his Works, or as even _Epicurus_ himself, in _Tully_[b] saith, from _a Notion that Nature it self hath imprinted upon the Minds of Men. For_, saith he, _what Nation is there, or what kind of Men, that without any Teaching or Instructions, have not a kind of Anticipation, or preconceived Notion of a Deity?_
An Atheist therefore (if ever there was any such) may justly be esteemed a Monster among rational Beings; a Thing hard to be met with in the whole Tribe of Mankind; an Opposer of all the World[c]; a Rebel against human Nature and Reason, as well as against his _GOD_.
But above all, monstrous is this, or would be, in such as have heard of _GOD_, who have had the Benefit of the clear Gospel-Revelation. And still more monstrous this would be, in one born and baptized in the Christian Church, that hath studied Nature, and pried farther than others into God’s Works. For such an one (if it be possible for such to be) to deny the Existence, or any of the Attributes of _GOD_, would be a great Argument of the infinite Inconvenience of those Sins of Intemperance, Lust, and Riot, that have made the Man abandon his Reason, his Senses, yea, I had almost said his very human Nature[d], to engage him thus to deny the Being of _GOD_.
So also it is much the same monstrous Infidelity, at least betrays the same atheistical Mind, to deny _GOD_’s Providence, Care and Government of the World, or (which is a Spawn of the same _Epicurean Principles_) to deny _Final Causes_[e] in God’s Works of Creation; or with the Profane in _Psal._ lxxiii. 11. to say, _How doth God know? And is there Knowledge in the most High?_ For as the witty and eloquent _Salvian_ saith[f], _They that affirm nothing is seen by _GOD_, will, ~in all Probability~, take away the Substance, as well as Sight of God.——But what so great Madness_, saith he, _as that when a Man doth not deny _GOD_ to be the Creator of all Things, he should deny him to be the Governour of them? Or when he confesseth him to be the Maker, he should say, _GOD_ neglecteth what he hath so made?_
FOOTNOTES:
[a] _Galen_ having taken notice of the neat Distribution of the Nerves to the _Muscles_, and other Parts of the Face, cries out, _Hæc enim fortunæ sunt opera! Cæterùm tum omnibus ~[partibus]~ immitti, tantosque esse singulos [nervos] magnitudine, quanta particulæ erat necesse; haud scio an hominum sit sobriorum ad Fortunam opisicem id revocare. Alioqui quid tandem erit, quod cum Providentiâ & Arte efficitur? Omnino enim hoc ei contrarium esse debet, quod Casu ac Fortuitò fit_. And afterwards, _Hæc quidem atque ejusmodi Artis scil. ac Sapientiæ opera esse dicemus, si modò Fortunæ tribuenda sunt quæ sunt contraria; fietque jam quod in proverbiis——Fluvii sursum fluent; si opera quæ nullum habent neque ornamentum neque rationem, neque modum Artis esse; contraria verò Fortunæ duxerimus, ~&c.~_ Galen. ubi supra. L. 11. c. 7.
[b] _Primùm esse Deos, quod in omnium animis, ~&c.~_ And a little after, _Cùm enim non instituto aliquo, aut more, aut lege sit opinio constituta, maneatque ad unum omnium firma consensio, intelligi necesse est, esse Deos, quoniam insitas eorum vel potiùs innatas cognitiones habemus. De quo autem omnium Natura consentit, id verum esse necesse est. Esse igitur Deos confitendum est._ Cicer. de Nat. Deor. L. 1. c. 16. 17.
[c] The Atheist in denying a God, doth, as _Plutarch_ saith, endeavour——_immobilia movere, & bellum inferre non tantùm longo tempori, sed & multis hominibus, gentibus, & familiis, quas religiosus Deorum cultus, quasi divino furore correptas, tenuit._ Plutar. de Iside.
[d] See before _Note (b)._
[e] _Galen_ having substantially refuted the _Epicurean_ Principles of _Asclepiades_, by shewing his Ignorance in Anatomy and Philosophy, and by Demonstrating all the _Causes_ to be evidently in the Works of _Nature_, viz. _Final_, _Efficient_, _Instrumental_, _Material_ and _Formal Causes_, concludes thus against his fortuitous Atoms, _ex quibus intelligi potest: Conditorem nostrum in formandis particulis unum hunc sequi scopum, nempe ut quod melius est eligat._ Galen. de Us. Part. L. 6. c. 13.
[f] _De Gubern. Dei._ L. 4. p. 124. _meo Libro_; also L. 7. c. 14.
CHAP. IV.
_That GOD’s Works ought to excite us to Fear and Obedience to GOD._
Since the Works of the Creation are all of them so many Demonstrations of the infinite Wisdom and Power of God, they may serve to us as so many Arguments exciting us to the constant _Fear of God_, and to a steady, hearty _Obedience_ to all his Laws. And thus we may make these Works as serviceable to our spiritual Interest, as they all are to our Life, and temporal Interest. For if whenever we see them, we would consider that these are the Works of our infinite _Lord_ and _Master_, to whom we are to be accountable for all our Thoughts, Words and Works, and that in these we may see his infinite Power and Wisdom; this would check us in Sinning, and excite us to serve and please him who is above all Controul, and who hath our Life and whole Happiness in his Power. After this manner _GOD_ himself argues with his own _foolish People, and without Understanding, who had Eyes, and saw not, and had Ears, and heard not_, Jer. v. 21, 22. _Fear ye not me? saith the Lord: will ye not tremble at my Presence, which have placed the Sand for the Bound of the Sea, by a perpetual Decree, that it cannot pass it; and though the Waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it?_
This was an Argument that the most ignorant, stupid Wretches could not but apprehend; that a Being that had so vast and unruly an Element, as the Sea, absolutely at his Command, ought to be feared and obeyed; and that he ought to be considered as the Sovereign Lord of the World, on whom the World’s Prosperity and Happiness did wholly depend; v. 24. _Neither say they in their Heart, let us now fear the Lord our God, that giveth Rain, both the former and the latter in his Season: He reserveth unto us the appointed Weeks of the Harvest._
CHAP. V.
_That GOD’s Works ought to excite us to Thankfulness._
As the Demonstrations which _GOD_ hath given of his infinite _Power_ and _Wisdom_ should excite us to Fear and Obedience; so I shall shew in this Chapter, that the Demonstrations which he hath given of his infinite _Goodness_ in his Works, may excite us to due Thankfulness and Praise. It appears throughout the foregoing Survey, what Kindness _GOD_ hath shewn to his Creatures in providing every Thing conducing to their Life, Prosperity, and Happiness[a]; how they are all contrived and made in the best Manner, placed in the fittest Places of the World for their Habitation and Comfort; accoutered in the best Manner, and accommodated with every, even all the minutest Things that may minister to their Health, Happiness, Office, Occasions, and Business in the World.
Upon which Account, Thankfulness and Praise is so reasonable, so just a Debt to the _Creator_, that the _Psalmist_ calleth upon all the Creatures to praise God, in _Psalm_ cxlviii. _Praise him all his Angels, Praise him all his Hosts; Sun, Moon, Stars of Light, Heavens of Heavens, and Waters above the Heavens._ The Reason given for which is, ℣. 5, 6. _For he commanded, and they were created; he hath also established them for ever and ever; he hath made a Decree which they shall not pass._ And not these Celestials alone, but the Creatures of the Earth and Waters too, even the Meteors, _Fire and Hail, Snow and Vapours, stormy Winds fulfilling his Word._ Yea, the very _Mountains and Hills, Trees, Beasts, and all Cattle, creeping Things, and flying Fowl._ But in a particular manner, all the Ranks and Orders, all the Ages and Sexes of Mankind are charged with this Duty; _Let them praise the Name of the Lord, for his Name alone is excellent; his Glory is above the Earth and Heavens_, ℣. 13.
And great Reason there is we should be excited to true and unfeigned Thankfulness and Praise[b] to this our great Benefactor, if we reflect upon what hath been shewn in the preceding Survey, that the _Creator_ hath done for Man alone, without any regard to the rest of the Creatures, which some have held were made for the Sake of Man. Let us but reflect upon the Excellence and Immortality of our Soul; the incomparable Contrivance, and curious Structure of our Body; and the Care and Caution taken for the Security and Happiness of our State, and we shall find, that among the whole Race of Beings, Man hath especial Reason to magnify the Creator’s Goodness, and with suitable ardent Affections to be thankful unto him.
FOOTNOTES:
[a] _Si pauca quis tibi donâsset jugera, accepisse te diceres beneficium: immensa terrarum latè patentium spatia negas esse beneficium? Si pecuniam tibi aliquis donaverit,——beneficium vocabis: tot metalla defodit, tot flumina emisit in æra, super quæ decurrunt sola aurum vehentia: argenti, æris, ferri immane pondus omnibus locis obrutum, cujus investigandi tibi facultatem dedit,—negas te accepisse beneficium? Si domus tibi donetur, in quâ marmoris aliquid resplendeat, ~&c.~ Nam mediocre munus vocabis? Ingens tibi domicilium, sine ullo incendii, aut ruinæ metu struxit, in quo vides non tenues crustas——sed integras lapidis pretiosissimi moles, ~&c.~ negas te ullum munus accepisse? Et cùm ista quæ habes magno æstimes, quod est ingrati hominis, nulli debere te judicas? Unde tibi istum quem trahis spiritum? Unde istam, per quam ductus vitæ tuæ disponis atque ordinas, lucem? ~&c.~_ Senec. de Benef. L. 4. c. 6.
[b] _Tempestivum tibi jam fuerit, qui in hisce libris versaris considerare, in utram Familiam recipi malis, ~Platonicamne~ ac ~Hippocraticam~, & aliorum virorum, qui Naturæ opera mirantur; an eorum qui ea insectantur, quod non per Pedes natura constituit effluere Excrementa._ Of which having told a Story of an Acquaintance of his that blamed Nature on this Account, he then goes on, _At verò si de hujusmodi pecudibus plura verba focero, melioris mentis homines meritò mihi forte succenseant, dicantque me polluere sacrum sermonem, quem ego _CONDITORIS_ nostri verum Hymnum compono, existimoque in eo veram esse pietatem,——ut si noverim ipse primus, deinde & aliis exposuerim, quænam sit ipsius Sapientia, quæ Virtus, quæ Bonitas. Quod enim cultu conveniente exornaverit omnia, nullique bona inviderit, id perfectissimæ Bonitatis specimen esse statuo; & hæc quidem ratione ejus Bonitas Hymnis nobis est celebranda. Hoc autem omne invenisse quo pacto omnia potissimùm adornarentur, summa Sapientia est: effecisse autem omnia, qua voluit, Virtutis est invicta._ Galen. de Us. Part. L. 3. c. 10.
CHAP. VI.
_That we ought to pay GOD all due Homage and Worship, particularly that of the Lord’s Day._
For a Conclusion of these Lectures, the last Thing I shall infer, from the foregoing Demonstration of the Being and Attributes of _GOD_, shall be, that we ought to pay _GOD_ all that _Homage_ and _Worship_ which his Right of Creation and Dominion entitle him unto, and his great Mercies call for from us. And forasmuch as the _Creator_ appointed, from the very Creation, one Day in seven to his Service, it will not therefore be improper to say something upon that Subject: And if I insist somewhat particularly and largely thereon, the Congruity thereof to the Design of these Lectures, and the foregoing Demonstration, together with the too great Inadvertency about, and Neglect of this ancient, universal, and most reasonable and necessary Duty, will, I hope, plead my Excuse. But that I may say no more than is necessary on this Point, I shall confine my self to two things, the _Time_ God hath taken, and the _Business_ then to be performed.
I. The _Time_ is one Day in seven, and one of the ancientest Appointments it is which _GOD_ gave to the World. For as soon as _GOD_ had finished his six Days Works of Creation, it is said, _Gen._ ii. 2, 3. _he rested on the seventh Day from all his Work which he had made. And _GOD_ blessed the seventh day, and sanctified it, because that in it he had rested from all his Work._ This Sanctification[a], and blessing the Seventh Day, was setting it apart, as a Day of Distinction from the rest of the Week-Days, and appropriating it to holy Uses and Purposes, namely, the Commemoration of that great Work of the Creation, and paying Homage and Worship to that infinite Being, who was the Effector of it.
This Day, thus consecrated from the Beginning, for the Celebration of the τοῦ κόσμου γενέσιον the _World’s Birth-Day_, as _Philo_ calls it, was probably in some measure forgotten in the following wicked Ages, which God complains of, _Gen._ vi. 5. and so after the Flood likewise. But after the Return out of _Ægypt_, when _GOD_ settled the _Jewish_ Polity, he was pleased to renew this Day, and to establish it for a perpetual standing Law. And accordingly it was observed down to our blessed _SAVIOUR_’s Time, countenanced, and strictly observed by our great _LORD_ and Master himself, and his Apostles and Disciples in, and after his Time; and although for good Reasons the Day was changed by them, yet a seventh Day hath been constantly observed in all Ages of Christianity, down to our present Time.
Thus we have a Day appointed by _GOD_ himself, and observed throughout all Ages, except some few perhaps, which deserve not to be brought into Example.
And a wise Designation of Time this is, well becoming the divine Care and Precaution; serving for the recruiting our Bodies, and dispatching our Affairs, and at the same Time to keep up a Spiritual Temper of Mind. For by allowing six Days to labour, the Poor hath Time to earn his Bread, the Man of Business Time to dispatch his Affairs, and every Man Time for the Work of his respective Calling. But had there been more, or all our Time allotted to Labour and Business, and none to rest and recruit, our Bodies and Spirits would have been too much fatigued and wasted, and our Minds have been too long engaged about worldly Matters, so as to have forgotten divine Things. But the infinitely wise Ruler of the World, having taken the seventh Part of our Time to his own Service, hath prevented these Inconveniencies; hath given a Relaxation to our selves; and Ease and Refreshment to our wearied Beasts, to poor fatigued Slaves, and such as are under the Bondage of avaritious, cruel Masters. And this is one Reason _Moses_ gives of the Reservation and Rest on the Seventh Day, _Deut._ v. 13, 14, 15. _Six Days shalt thou labour, and do all thy Work; but the Seventh is the Sabbath of the _LORD_ thy _GOD_; in it thou shalt not do any Work, thou, ~nor thy Children, Servants, Cattel, or Stranger~, that thy Man Servant and Maid Servant may rest as well as thou. And remember, that thou wast a Servant, ~&c.~ therefore the Lord thy God commanded thee to keep the Sabbath Day._ That carnal, greedy People, so bent upon Gain, without such a Precept, would have scarce favoured their own Bodies, much less have had Mercy upon their poor Bonds-men and Beasts, but by this wise Provision, this great Burden was taken off. But on the other hand, as a longer Liberty would too much have robbed the Master’s Time, and bred Idleness, so by this wise Provision, of only one Day of Rest, to six of Labour, that inconvenience was also prevented.
Thus the wise Governour of the World, hath taken Care for the Dispatch of Business. But then as too long Engagement about worldly Matters, would take off Mens Minds from God and divine Matters, so by this Reservation of every Seventh Day, that great Inconvenience is prevented also; all being then bound to worship their great Lord and Master, to pay their Homages, and Acknowledgments to their infinitely kind Benefactor; and in a word, to exercise themselves in divine, religious Business, and so keep up that spiritual Temper of Mind, that a perpetual, or too long Application to the World would destroy.
This, as it was a good Reason for the Order of a Sabbath to the _Jews_; so is as good it Reason for our Saviour’s Continuance of the like Time in the Christian Church.
And a Law this is, becoming the infinitely wise Creator and Conservator of the World, a Law, not only of great Use to the perpetuating the Remembrance of those greatest of God’s Mercies then commemorated, but also exactly adapted to the Life, Occasions, and State of Man; of Man living in this, and a-kin to another World: A Law well calculated to the Dispatch of our Affairs, without hurting our Bodies or Minds. And since the Law is so wise and good, we have great Reason then to practise carefully the Duties incumbent upon us; which will fall under the Consideration of the
II. Thing I proposed, the _Business_ of the Day, which God hath reserved to himself. And there are two Things enjoyned in the Commandment, a _Cessation_ from Labour and worldly Business, and that we _remember to keep_ the Day holy.
1. There must be a Cessation from worldly Business, or a Rest from Labour, as the Word _Sabbath_[b] signifies. _Six Days thou shalt do all thy Work, but the Seventh is the Sabbath of the Lord thy _GOD_ ~(not thy Day but his)~ in which neither thou, nor any belonging to thee, shall do any Work._ In which Injunction it is observable, how express and particular this Commandment is, more than others, in ordering all Sorts of Persons to cease from Work.
2. We must _remember to keep the Day holy_. Which _Remembrance_ is another Thing also in this, more than in the other Commandments, and implies,
_1st_, That there is great Danger of our forgetting, neglecting, or being hindred from keeping the Day holy, either by the Infirmity and Carnality of our own Nature, or from the Avocations of the World.
_2ly_, That the keeping it holy, is a Duty of more than ordinary Consequence and Necessity. And of greatest Consequence this is,
_First_, To perpetuate the Remembrance of those grand Works of _GOD_ commemorated on that Day; in the first Ages of the World, the Creation; in the middle Ages, the Creation and Delivery from _Ægypt_; and under Christianity, the Creation and Redemption by Christ. Which Mercies, without such frequent Occasions, would be ready to be forgotten, or disregarded, in so long a Tract of Time, as the World hath already stood, and may, by God’s Mercy still stand.
_Secondly_, To keep up a spiritual Temper of Mind, by those frequent weekly Exercises of Religion, as hath been already mention’d.
_Thirdly_, To procure _GOD_’s Blessing upon the Labours and Business of our six Days, which we can never expect should be prosperous, if we are negligent of _GOD_’s Time. For how can we expect _GOD_’s Blessing upon a Week so ill begun, with a Neglect, or Abuse of _GOD_’s first Day? And therefore if we become unprosperous in the World; if Losses, Troubles or Dangers befall us, let us reflect how we have spent the _Lord’s_ Day; whether we have not wholly neglected it, or abused it in Riot, or made it a Day for taking Journeys, for more private Business, and less scandalous Labour, as the Custom of too many is.
Thus having shewn what Reason there is to _remember_ to keep holy the Day dedicated to _GOD_, I shall consider how we are to keep it holy, and so conclude. Now the Way to keep it holy, is not by bare resting from Work; for that, as a Father saith, is _Sabbatum Boum & Asinorum, a Sabbath of Beasts_: But holy Acts are the proper Business for a holy Day, celebrated by rational Beings. Among all which, the grand, principal, and most universally practis’d, is the _Publick Worship of _GOD_, the assembling at the _publick Place_ of his _Worship_, to pay (with our Fellow-Creatures) our Homages, Thanks, and Praises to the infinite _Creator_ and _Redeemer_ of the World. This as it is the most reasonable Service, and proper Business for this Day, so is what hath been the Practice of all Ages. It was as early as _Cain_ and _Abel_’s Days, _Gen._ iv. 3. what was practis’d by religious Persons in the following Ages, till the giving of the Law; and at the giving of that, God was pleas’d to order Places, and his particular Worship, as well as the seventh Day. The Tabernacle and Temple were appointed by God’s express Command; besides which, there were Synagogues all over the Nation; so that in our Saviour’s Time, every great Town or Village had one, or more in it, and _Jerusalem_ 460, or more[c].
The Worship of these Places, our blessed SAVIOUR was a constant and diligent frequenter of. ’Tis said, _He went about all the Cities and Villages, Teaching in their Synagogues, and Preaching, and Healing, ~&c.~_ _Mat._ ix. 35. And St. _Luke_ reporteth it as his constant Custom or Practice, _Luke_ iv. 16. _And as his Custom was, he went into the Synagogue on the Sabbath-Day._
Having thus mention’d the Practice of CHRIST, it is not necessary I should say much of the Practice of his _Apostles_, and the following purer Ages of Christianity, who, in short, as their Duty was, diligently follow’d their great Master’s Example. _They did not think it enough to read and pray, and praise God at Home, but made Conscience of appearing in the publick Assemblies, from which nothing but Sickness and absolute Necessity did detain them; and if Sick, or in Prison, or under Banishment, nothing troubled them more, than that they could not come to Church, and joyn their Devotions to the common Services. If Persecution at any Time forc’d them to keep a little Close; yet no sooner was there the least Mitigation, but they presently return’d to their open Duty, and publickly met all together. No trivial Pretences, no light Excuses were then admitted for any ones Absence from the Congregation, but according to the Merit of the Cause, severe Censures were pass’d upon them, ~&c.~_ to express it in the Words of one of our best Antiquaries[d].
The _publick Worship_ of GOD then, is not a Matter of Indifference, which Men have in their own Power to do, or omit as they please; neither is it enough to read, pray, or praise God at Home, (unless some inevitable Necessity hindereth;) because the appearing in GOD’s Home, on _his_ Day, is an Act of _Homage_ and _Fealty_, due to the CREATOR, a _Right of Sovereignty_ we pay him. And the with-holding those Rights and Dues from GOD, is a kind of rejecting GOD, a disowning his Sovereignty, and a withdrawing our Obedience and Service. And this was the very Reason why the Profanation of the Sabbath was punish’d with Death among the _Jews_, the Sabbath being a Sign, or Badge of the _GOD_ they own’d and worshipp’d.[e] Thus _Exod._ xxii. 13. _My Sabbaths ye shall keep; for it is a SIGN between me and you, throughout your Generations; that ye may know that I am the LORD, that doth sanctify you_; or as the Original may be render’d, _a Sign to acknowledge, that I ~Jehovah~ am your Sanctifier_, or _your God_: For as our learned _Mede_ observes, _to be the Sanctifier of a People, and to be their God, is all one_. So likewise very expressly in _Ezek._ xx. 20. _Hallow my Sabbaths, and they shall be a Sign between me and you, that ye may know that I am the LORD your GOD_; or rather as before, _to acknowledge that I JEHOVAH am your GOD_.
The Sabbath being thus a Sign, a Mark, or Badge, to acknowledge God to be their God, it follows, that a Neglect or Contempt of that Day, redounded to GOD; to slight that, was slighting God; to profane that, was to affront God; for the Punishment of which, What more equitable Penalty than Death? And although under Christianity, the Punishment is not made Capital, yet have we no less Reason for the strict Observance of this holy Day, than the _Jews_, but rather greater Reasons. For the GOD we worship, is the same: If after six Days Labour, he was, by the Seventh, own’d to be _GOD_, the _Creator_; no less is he by our Christian Lord’s Day: If by the Celebration of the Sabbath, the Remembrance of their Deliverance from the _Ægyptian_ Bondage was kept up, and GOD acknowledged to be the Effecter thereof; we Christians have a greater Deliverance, we own our Deliverance from Sin and Satan, wrought by a greater Redeemer than _Moses_, even the blessed JESUS, whose Resurrection, and the Completion of our Redemption thereby, was perform’d on the Christian Lord’s-Day.
And now to sum up, and conclude these Inferences, and so put an End to this Part of my Survey: Since it appears, that the Works of the LORD are so great, so wisely contriv’d, so accurately made, as to deserve to be enquired into; since they are also so manifest Demonstrations of the Creator’s Being and Attributes, that all the World is sensible thereof, to the great Reproach of Atheism: What remaineth? But that we fear and obey so great and tremendous a Being; that we be truly thankful for, and magnify and praise his infinite Mercy, manifested to us in his Works. And forasmuch as he hath appointed a Day on Purpose, from the Beginning, for these Services, that we may weekly meet together, commemorate and celebrate the great Work of Creation, that we may pay our Acts of Devotion, Worship, Homage and Fealty to him; and since this is a wise and excellent Distribution of our Time, What should we do, but conscientiously and faithfully pay GOD these his Rights and Dues? And as carefully and diligently manage GOD’s Time and Discharge his Business then, as we do our own upon our six Days; particularly that with the pious _Psalmist_, _We love the Habitation of God’s House, and the Place where his Honour dwelleth_; and therefore take up his good Resolution in _Psal._ v. 7. with which I shall conclude; _But as for me, I will come into thine House in the Multitude of thy Mercy, and in thy Fear will I worship towards thy holy Temple._
Now to the same infinite _GOD_, the omnipotent Creator and Preserver of the World, the most gracious Redeemer, Sanctifier, and Inspirer of Mankind, be all Honour, Praise and Thanks, now and ever. _Amen._
[Illustration]
FOOTNOTES:
[a] קדש _Usibus divinis accommodavit, à communi & profano usu segregavit, in usum sacrum ad cultum Dei destinavit._ Kirch. Concord. p. 1336. _Destinari ad aliquid, Sacrari, ~&c.~_ Buxtorf. in Verbo.
[b] שבת _Cessatio_, _Requies_.
[c] Vid. _Lightfoot_’s Works, Vol. 2. p. 35. _and_ 646.
[d] Dr. _Cave_’s _Prim. Christ._ Par. 1. c. 7.
[e] At this Day it is customary for Servants to wear the Livery of their Masters, and others to bear Badges of their Order, Profession, Servility, _&c._ So in former Ages, and divers Countries, it was usual to bear Badges, Marks and Signs on divers Occasions. In _Ezek._ ix. 4. _A Mark was to be set on the Forehead of those that lamented the Abominations of the City_. The like was to be done upon them in _Rev._ vii. 3. and ix. 4. So the Worshippers of the Beast, _Rev._ xiii. 16. were to receive a χάραγμα, _A Mark in their right Hind, on their Foreheads_. Those χαράγματα, Σφραγίδες, _Badges_, &c. were very common. Soldiers and Slaves bare them in their Arms or Foreheads; such as were matriculated in the _Heteriæ_, or Companies, bare the Badge or Mark of their Company; and whoever listed himself into the Society of any of the several _Gods_, received a χάραγμα, or a Mark in his Body, (commonly made with red-hot Needles, or some burning in the Flesh,) of the God he had listed himself under. And after Christianity was planted, the Christians had also their _Sign of the Cross_. And not only Marks in their Flesh, Badges on their Cloaths, _&c._ were usual; but also the Dedication of Days to their imaginary Deities. Not to speak of their Festivals, _&c._ the Days of the Week were all dedicated to some of their Deities. Among the _Romans_, Sunday and Monday, to the _Sun_ and _Moon_; Tuesday to _Mars_, Wednesday to _Mercury_, &c. So our _Saxon_ Ancestors did the same; Sunday and Monday, (as the _Romans_ did,) to the _Sun_ and _Moon_; Tuesday to _Tuysco_; Wednesday to _Woden_; Thursday to _Thor_; Friday to _Friga_; and Saturday to _Seater_: An Account of which Deities, with the Figures under which they were worshipp’d, may be met with in our learned _Verstegan_, Chap. 3. p. 68.
[Illustration: Fig. 1. Fig. 2. Fig. 4.
Fig. 3. Cornu Alexand. Mag. quo Exercit. ad 100 Stad. coegit Fig. 5. Fig. 6. Fig. 7.
Fig. 8. Fig. 9.
Fig. 10. Fig. 11. Fig. 12. Fig. 13.
Fig. 14. Fig. 15.
Fig. 16. Fig. 17.
Fig. 18. Fig. 23. Fig. 19.
Fig. 20.
Fig. 21. Fig. 22.
Place this to fold out at the End fronting the left hand.]
A
TABLE
OF THE
Principal Matters contain’d in this
BOOK.
A
Abstinence unusual, 211
Age of Man in all Ages of the World, 172
Aged Persons, 173
Ages of Learning and Ignorance, 272
Air, 4 Innate, 121 Necessary to Vegetable-Life, 9 Vessels in Vegetables, 406 Bladder of Fishes, 402 Pump, Experiments in it, 5 Use in enlightning the World, 12 Heat under the Line, and in Lat. 81., 13
Alce and Machlis, 317
Aloe Americana, 420
Amphibious Creatures, 157
Anatomy comparative , 318
Anger, 307
Animals in general, 84 In Particular, 260 Places destroy’d by vile ones, 56
Animalcules of the Waters, 186, 187, 401 In Pepper-Water, 368
Ant, 212, 371
Antipathy, 135
Aqueous Humour of the Eye repair’d, 106
Arabians, 273
Archytas’s Dove, 256, 276
Art and Nature compar’d, 426
Armature of Animals, 238
Arteries, 301
Arts, by whom invented, 276
Ascent of Liquors, 52
Asclepiades, 160, 190, 430
Aspera Arteria in Birds, 341
Ass free from Lice, 377
Atmosphere, 4
Attraction, 32, 40, 52
Auditory Nerves, 128
Augustus Cæsar’s Height, 209
Augustus King of Poland, 291
Austrian-Wells, how made, 76
Ἀυτάρκεια, 422
B
Back-bone, 160
Badges, their Antiquity, 442
Balance of Animals, 168
Balls on Vegetables, 234, 387
Bat, 8, 316
Beaver, 316
Bees, 232, 240
Beetles, 363
Bejuco-Tree, 423
Bembsbury-Camp, 64
Birch-Tree, 223
Birds, 333 Bills, 192, 341, 344 Boyancy, 9, 346 Ears, 124, 342 Incubation, 352 A wonderful Instinct of one, 232 Migration, 347 Motion, 164 Necks and Legs, 165, 346 Rapacious, 256 Stomachs, 345
Births, Burials, &c., 174
Blood, its Contrivance, 201, 329
Blood-Hound, 204
Blushing, how caused, 307
Bohaques, 212
Bonasus, 242
Bones structure, &c., 159, 294, 300
Brachmans, 269
Brain, 319
Branches of Vegetables, 418
Bread, 185
Breasts, 255
Breath short on high Mountains, 6
Bredon-hill, 64
Breezes, Sea and Land, 18, 19
Briar-Balls, 390
Brutes out-do Man in some Things, 80, 85
Bulbous Plants, 411
Butterflies Colours, 365 White ones, 370, 376
C
Cabbage Excrescences, 249
Cadews, 234
Camel, 324
Canales Semicirculares, 127
Capillary Plants have Seed, 410
Cardamine, 414
Carotid Arteries, 321
Carps, 7
Cartes vindicated, 271
Cassada Plant, 58
Cases on Willow and other Vegetables, 387
Castor, 198, 316
Caterpillars, 241, 395
Caves bellowing, 130 Goutieres and others, 64, 67
Celandine, 420
Chamæleon, 91, 240
Chance, 189, 194, 313, 435
Cheop’s Height, 290
Chickens, 210
Children numerous, 178
China, 279
Chyle, 200
Circulation of the Blood restor’d, 146
Claspers, 419
Clocks Variation under the Æquinoctial, 39
Clock-work, its Invention, 235
Cloathing of Animals, 214
Clouds, 20, 49, 74
Cold, how provided against in the northern Regions, 217
Colours felt, 143
Colymbi, 355
Combs of Bees, &c., 232
Coneys, 229
Consent of Parts, whence, 305
Cormorants Eye, 104
Cortex Peruvianus, 421
Countenance, whence its variation arises, 308
Cranes, 208
Cricket, 365 Mole, 233, 365
Crocodile, 238, 243
Cross-Bill, 193
Crow, 307
Crystalline Humour, 104
Cuntur of Peru, 169
Cup of a Pepper Corn, 367
D
Dandelion, 412
Dangerous Things not easily discover’d, 266
Daniel, 270
Day and Night, 45
Days of the Week, 436
Dead Persons found in the same Posture as alive, 24
Deaf Persons cured by a Fever, 304 Understand by the Motion of the Lips, 113 Hear by the Help of a Noise, 126
Death-Watch, 59
Deer, Worms in their Heads, 379
Degree, its Measure, 43
Descent of heavy Bodies, 32
Destruction of Places by vile Animals, 55
Dialects, 309
Diamonds grow, 64
Diastole of the Heart, 147
Digestion, 189
Diseases sometimes useful, 304
Distribution of the Earth and Waters is well, 47
Dittany, 420
Divers, 132
Dog-Fish, 209
Dogs, 197, 204
Dolphin, 238
Douckers, 355
_Drebell’s_ submarine Ship, 5
Drink afforded by Plants, 422
Dromedary, 199, 324
Drowned Persons reviving, 155
Ducklings naturally run to the Water, 168, 188
Ducks Bills, 193, 205
Dugs, 255
Dung a guard to Animals, 242
E
Eagle, 206, 230, 347 Wooden one of _Regiomontanus_, 276, 356
Ear, outer in divers Animals, 115, 117 inward, 120 in the Womb, 120 Consent with other Parts, 128 Effects of its Loss, 118 Muscles, 119 Wax, 121
Earth-worm, 223, 393, 399
Earwig, 365
Eels, 203
Eggs, 351 Cicatricula and Treddles, 352 Of Insects well laid up, 382 due Number laid, 252
Egypt famed for Art, 269
Elephant, 256, 316, 323
Elephantiasis, 398
Queen _Elizabeth_’s Height, 290
Elk, 316
Elm Leaves, a Scarab bred therein, 250
Ephemeron, 182, 234, 247
Epicurus, 160, 190
Erect Vision, 111
Evaporations, 35 how caused, 48
Excellence of God’s Works, 425
Eye, 87 of Birds and Fishes, 103 Monocular, 93 Shining or Feline, 101 Wounds of it cured, 106
Eye-lids, Structure, &c., 107
F
Face, 308, 309
Farcy cured, 58
Fearful Animals couragious when they have Young, 208, 254
Feathers, 221, 334, 336
Feeding the Young, 255
Feeling, 142
Fern-seed, 410, 414
Feet, 163, 206, 233, 338
Figure of Man’s Body, 288
Fingers, 283
Fishes Agreement with Birds, 103, 341, 402 Boyancy whence, 10 Lowsy, 378 Motion, _&c._, 402 Teeth, 195
Flowers, 407
Flesh-fly, _&c._, 248
Fly of Iron, 276
Flying, 338 Of Man, 267, 337
Fœtus, Blood’s Circulation in it, 153
Folding of Leaves and Flowers, 407
Food of Animals, 179, 254
Fool, Observables in one opened, 329
Foot, 285, 316
Foramen Ovale, 154, 157, 326
Fossiles, 63
Fountains where found, 65 Origine, 23, 25, 51, 75
Fox, 204
Frœdlicius’s Observations on Mount _Carpathus_, 131
Frogs, 163, 325 Rain, 245
The great Frost, 218
Fruits, where Insects hatch, 375 communicate with the Root, 405
Fuci, Fungi, _&c._ and their Seed, 414
G
_Galen_’s Arguments against Chance, 26, 428, 430 his Hymns to God, 425, 434
Galli Sylvestres, 212, 229
Galls, 388
Gascoigne Knight, 134
Gems, and Stories of them, 311 of Vegetables, 407
Generation, 244, 245 Æquivocal, 244, 380 Of Insects, 374
Genius of Man, 264
Giants, 289
Gifts of Man are of God, 263, 268 to be improved, 281
Gills of Fishes, 402
Gizzard, 199, 345
Glama, 242
Glands, 196
Glasses broken with the Voice, 135
Glaucus, 209
Gnat, 191, 367 Generation, 375, 383
Goat tame and wild, 317
Grashoppers, 363
Gratitude from _Seneca_, 432
Gravity, 31
_Green, Anne_, revived after being hanged, 156
Green Scum on the Waters, 187
Grotta delli Serpi, 398
Grottos, 67 Podpetschio, 68
Growth of Grain speedy in the frigid Zone, 184
Gryllotalpa, 233, 365
Guira Tangelma, 232
Gullet, 196
Guns heard afar off, 133 Shot, its Velocity, 28
Guts, 200
Gymnosophists, 269
H
Habitations of Animals, 226
Hair, 220
Hand, 282, 298 Writing, 308
Hanged Persons reviving, 146
Hang-Nest, 232
Hare, 241
Hawks, 206
Head of Birds, 340
Headless People, 89
Hearing, 113 How perform’d, 124, 342
Heart, 298, 325 Of the Lamprey, 300 Situation in Quadrupeds, 326
Heat Subterraneous, 49 Of the torrid Zone, 17, 50 Of our Bodies, 17 And Cold not Effects, but Causes of the Variations of the Winds, 15
Heavy Bodies descent, 32
Hedge-hog, 239
Hemlock, 58
Heron, 256, 347
Hills run East and West, 74
Hollanders saw the Sun sooner than ordinary near the Pole, 13
Homer ascribes Men’s Endowments to God, 263
Honeywood, Mrs. Mary, 275
Hop-strings Use, 405
Visible Horizon, 283
Hornets, 191, 257
Horse-Fly, 248
Hurtful Creatures few, 170, 252
Hyæna, 205
Hydrocanthari, 363
I
Jaws, 194
Ichneumon-Fly, 375, 379, 385, 388 Wasp, 371, 384, 385
_Henry Jenkin_’s Age, 173
Ignorant Ages, 272
Imposthume unusually discharged, 302
Incubation, 253, 351
Inclinations of Men, 263
Incus Auris, 123
Infant’s Ear in the Womb, 120
Inferiour Creatures cared for, 58, 213, 258
Insects, 359 Antennæ, 361, 362 Care of their Young, 207, 229, 373 Conveyance from Place to Place singular, 364 Cornea and Eyes, 359 Male and Female how known, 363 Mouth, 189, 193, 233 Nidification, 383 Poises, 366 Sagacity, 369 Shape, 359
Instinct, 203, 214, 229, 231, 237
Intercostal Muscles, 152 Nerves, 328, 330
Invention, 265 of the Ancients, 276
_Job_, 269
Joints, 161
Iron in the Forest of Dean, 63
Islands, why warmer than the Continents, 49
Issue numerous, 178
July, 396
Ivy, 418
K
Kissing, whence it affects, 306
Knives, _&c._ swallowed and discharged, 302
L
Labyrinth of the Ear, 127
Lacteals, 200
Lakes, 217
Larynx, 148
Laughter, how caused, 306
Learned Men, 273 Ages, 272
Leaves of Vegetables, 250 Insects bred in them, 250, 376
Legs, 206, 298, 316, 338
Levity, 35
Lice, 377
Life in Vacuo, 8 in compressed Air, 5 its Length, 172 Cause of long Life, 173 Proportion to Death, 176
Light, 12, 26 its Velocity, 28, 29 Expansion and Extent, 30
Likeness of Men, 308
Lion’s Bones, 318
Listning, what it doth, 126
Long-tail’d Titmouse, 231
Lord’s-Day, 435 Why Capital among the Jews to prophane it, 443
Lungs, 145, 150 Full of Dust, 151 of Birds, 346
Luxury, 310
M
Maggots in Sheeps Noses, Cows Back, _&c._, 378
Magnet, 274
Magnus Orbis, 33
Males and Females Proportions, 175
Malleus auris, by whom discovered, 123
Man, 270 Whether all Things made for him, 55
_Mandeville_, Sir _John_, 89
Mansor, 278
Marsh-Trefoil, 421
Marriages, Births and Burials, 174
Mastication, 196
Medicine, 57, 420 Local, 421
Memory, 262
Metallick Trades, by whom invented, 266
Mice, 212, 220
Migration of Birds, 347
Milk, 255
Minerals and Metals grow, 63
Misseltoe, 415
Mole, 8, 92, 199, 205, 319 Ear, 116
Money, 311
Moths Colours, 365
Motion of Animals, 158 of the Terraqueous Globe, 43
Motory-Nerves of the Eye, 106
Mountains and Valleys, 70 Their Riches and Poverty, 75
Mouth, 189 Whence affected by the Sight, 307
Muscles, 158, 294, 298 Æquilibrations of those of the Eye, 96 Triangular, 153
Musick, by whom invented, 266 Effects, 134
Mustard Seed, 411
N
Neck of Beasts, 322
Nerves in Birds Bills, 205, 344 Different in Man and Beasts, 328, 330 Fifth Pair, 306
Water-Newt, 163
Nictitating Membrane, 109
Nidification, 232
Nidiots or Niditts, 191
Nocturnal Animals Eyes, 100
Northern Nations, speedy Growth of Vegetables there, 184 Provisions against their Cold, 217
Nostrils, 137
Noxious Creatures, 56, 82, 252 Remedies against them, 57
Nutmegs, 416
O
Oak-Apples and Galls, 388
Objects, how painted on the Retina, 111
Observatory at _Pekin_ in _China_, 279
Odours, 137
Old Persons, 172
Opium, 421
Opossum, 206, 208
Original of Nations and Arts, 276
Orkney Islands, 218
Os Orbiculare, by whom discovered, 124
Ostrich, 259, 353, 354
Ottele’s Age and Beard, 173
Otter, 316
Oyl-Bag, 334
P
Parrots, 192 Æthiopian, 208
Par Vagum, 328
Passions and Affections, 330
Pectinated Work in Birds Eyes, 103
Pectoral Muscles, 337
Pendulums Variation under the Line, 39
Pericardium in Man and Beasts, 285, 327
Perpetual Motion, 267
Perspiration insensible, 219
Phaeton in a Ring, 367
Phalænæ, Generation of some of them, 225, 376
Pharmacy, 57
Phryganeæ, 234
Pigeons Incubation, 253
Pimpernel Flowers, 412
Place of Animals, 166
Plague, its Cause, 16 Prevented or cured by the Winds, _ibid._ Sore discharged unusually, 302
Planets Motion round their Axes, 33 Figure, 39
Plants, no Transmutation of them, 409 Poysonous, 58
Plexus Cervicalis, 328
Plumb-Stones, the Danger of swallowing them, 302
Poising of the Body, 281
Polygamy unnatural, 175
Posture of Man, 281
Poyson, 397
Preening and Dressing of Birds, 334
Printing, its Invention, 275, 278
Pronunciation, 309
Propagation of Mankind, 174
Providence divine, Objections against it answer’d, 55
Pulices Aquatici, 186
Pumps, cause why Water riseth in them, 11
Pupil of the Eye, 99, 100
Pythagoras, 269
Q
Quadrupeds, 315
Quail Migration and Strength, 350
R
Rain, how made, 20 Its Use, ibid. Most about the Æquinoxes, 22 More in the Hills than Vales, 78 Bloody, and other preternatural, 23, 245 Of divers Places, 23, 79
Rapacious Birds, 339
Rattles, Inventions of them, 276
Rattle-Snake, 57, 396
Rats, 208, 220
Raven, 183, 205
Refractions, 13, 284
The Reformation, 278
Reptiles, 393
Respiration, 145 Of watery Animals, 7 In Vegetables, 406 In compressed Air, 5 In rarify’d Air, 6 Uses, 145
Rete mirabile, 322
Ribs, 152, 161
Rivers Origin, 75 Changing the Hair, 224 Long Tract of some, 52
Rotten-Wood, its use to the northern People, 405
Royal Society vindicated, 416
Rumination, 200, 324
Rushes, Animals bred in them, 349
S
Sagacity of Animals about Food, 202
Salamander, 241
Saltness of the Sea, 400
Skeleton of Sexes different, 160
Scolopendra, 396
Sea-Calf, 157, 325
Sea-Pie, 193
Secretion, 300
Security of the Body against Evils, ibid.
Seed of Vegetables, 407, &c.
Self-Preservation, 238
Semination, 412
The five Senses, 85
Sensitive Plants, 412
Serpents, 394
Shark, 57, 243
Shells, 239
Sight, its Accuracy in some, 87 Actuated by Disease, 304 Why not double with two Eyes, 94
Silk-Worms, 385
Skin, 299
Sky, why azure, 12
Sleep procur’d, 58 Prejudicial after Sun-rising, 46
Smellen Cave, 130
Smelling, 137, 204
Smoak emitted through the Ears, 123
Snails, 91, 110, 395, 399
Snakes, 394
Snipes, 192
Snow, its Use, 24
Soils and Moulds, 61
Sound in Air rarify’d and condens’d, 130 In Italy, and other Places, 133 On the Tops of high Mountains, 131 Velocity, 28, 133
Soul, 261
Speaking-Trumpet, 119
Specifick Medicines, 422
Spiders Eyes, 90 Darting their Webs, 364 Textrine Art, 235, 384 Poyson, 236
Spinning, by whom invented, 266
Springs Origins, 23, 51, 76 Where found, 65, 77
Squaring the Circle, 266
Squatina, 209
Squillulæ Aquaticæ, 190, 364
Squnck or Stonck, 242
Stalactites, 64
Stapes Auris, by whom found out, 123
Stature, Size, and Shape of Man, 288, 290
Sting of Bees, &c., 240
Stoicks Arguments for a Deity in _Tully_, 2, 37, 44, 54, 99, 108, 120, 137, 144, 159, 167, 177, 180, 182, 203, 207, 220, 241, 264, 282, 297, 298
Stomach, 197, 324 Of Birds, 345 Animals found in it, 379
Stones eaten by Worms, 192, 247
Storm in 1703, 245
Strata of the Earth, 63
Straw-Worms, 234
Strong Men, 291
Subterraneous Trees, &c., 11
Sucking, 209, 255
Summer if cold, why wet, 22
Sun’s Distance from the Earth, 29, 30 Motion round its own Axis, 33 Standing still, &c., 44, 45
Swallows and Swifts, 339, 349
Swans Aspera Arteria, 341
Swine, 205, 212, 254, 319
Sword-Fishes Eye, 105
Sycophantick-Plants, 415
Syracusian Sot, 351
T
Tabon or Tapun Bird, 353
Tadpole, 163
Tail of Birds, 337
Tarantula’s Bite, 135
Taste, 140 Consent with the Smell, 141
Tears, 108, 307
Teeth, 193
Telescopes, Invention of them, 275 Long ones, 39
Tents, their Inventer, 266
Terraqueous Globe balanced, 48 Bulk and Motions, 43 Figure, 39 Situation and Distribution, 46, 47 Objections against its Structure answer’d, 47, 70, 80 Cause of its Sphæricity, 40
Thankfulness to God from Seneca, 54, 81, 216, 433
Thistles useful in making Glass, 405
Thornback, 202
Tides, 400
Tongue, 149, 295 Its Loss, 149
Tortoise, 158, 211, 224, 239, 325
Trades, Inventors of them, &c., 266
Transmutation of Plants, 409
Trees delight in various Soils, 61 how nourished, ibid.
Tronningholm Gardiner, 155
Tuba Eustachiana, 122
The hot Tuesday, 17
Tunicks of the Eye, why lin’d with black, 96
Turnep Excrescences, 249
Tympanum of the Ear, 123
V
Valleys and Mountains, 70
Vapours what, and how rais’d, 20, 48 Quantity rais’d, 35 How precipitated, 22
Variety of Things for the World’s Use, 53, 181, 404, 420
Vegetables, 404
Vegetation, 61
Veins, 298
Ventriloquous Persons, 149
Vertue, its great Use and Benefit, 83
Vesiculæ of the Lungs whether musculous, 151
Vespæ-Ichneumons, 228, 363, 371, 385
Vipers, 394, 397 Cloathing, 224
Viscera, 298
Vision double, 95 Erect, 111
Unisons, 135
Voice, 308
Volcano’s, 68
Upminster Register, 174 how much above the Sea, 51
Useful Creatures most plentiful, 169 Things soonest discover’d, 266
W
Wandering Jew, 173
Wasps Nidification, 191, 233, 257, 385
Waters, 400 Forcible Eruptions of them, 77
Waterwith of Jamaica, 423
Weather heavy and dark, 20 Presages of it, 50, 412
Wells how dug in Austria, &c., 76
Whales, 401
Wheat, 181 Raining it, 244
Whispering-Places, 119
Wild-Fire, 422
Dr. Willis’s Representation of Respiration, 145
Winds, 14 Healthful, 15, 16 The Author’s Observations, 19 Trade Winds, 42 The Product, not cause of Heat and Cold, 15
Wind-Pipe in divers Animals, 149
Wings of Birds, 335 Of Insects, 365
Winter, the Preservation of Animals therein, 211
Wisdom, where seated, 329
Wood, 227
Woodcocks, 192, 205
Wood-Peckers, 193, 339, 342
Works of Nature and Art compar’d, 38, 361
World visible and invisible, 41 Beginning asserted by Aristotle, 177 Kept clean, 183
Worms in the Flesh, 378 In the Guts, 380 In other Parts, ibid.
Wornils, 378
Worship of God, 441
Wry-Neck, 225, 241
Y
Yolk of the Egg its Use, 351
Young taken Care of, 207 In a certain Number, 168, 252
Z
Zirchnitzer Sea, 68
[Illustration]
_FINIS._