And as to Gems, the very Stories that are told of their prodigious Virtues, are an Argument, that they have very little, or none more than other hard Stones. That a Diamond should discover whether a Woman be true or false to her Husband’s Bed; cause Love between Man and Wife; secure against Witchcraft, Plague and Poisons; that the Ruby should dispose to Cheerfulness, cause pleasant Dreams, change its Colour against a Misfortune befalling, &c. that the Sapphire should grow foul, and lose its Beauty, when worn by one that is Leacherous; that the Emerald should fly to pieces, if it touch the Skin of any unchaste Person in the Act of Uncleanness: That the Chrysolite should lose its Colour, if Poyson be on the Table, and recover it again when the Poyson is off: And to name no more, that the Turcoise, (and the same is said of a gold Ring,) should strike the Hour when hung over a drinking Glass, and much more the same Purpose: All these, and many other such fabulous Stories, I say, of Gems, are no great Arguments, that their Virtue is equivalent to their Value. Of these, and other Virtues, consult Worm in his Museum, L. 1. §. 2. c. 17, &c.
But as to Gems changing their Colour, there may be somewhat of Truth in that, particularly in the Turcoise last mention’d. Mr. Boyle observ’d the Spots in a Turcoise, to shift their Place from one Part to another, by gentle Degrees. So did the Cloud in an Agate-handle of a Knife. A Diamond he wore on his Finger, he observ’d to be more illustrious at some Times than others: Which a curious Lady told him she had also observ’d in hers. So likewise a rich Ruby did the same. Boyle of Absol. Rest in Bodies.
CHAP. X.
The Conclusion of the Survey of Man.
And now having taken a View of Man, and finding every Part of him, every Thing relating to him contriv’d, and made in the very best Manner; his Body fitted up with the utmost Foresight, Art and Care; and this Body, (to the great Honour, Privilege, and Benefit of Man,) possess’d by a divine Part, the Soul, a Substance made as ’twere on Purpose to contemplate the Works of God, and glorify the great Creator; and since this Soul can discern, think, reason, and speak; What can we conclude upon the whole Matter, but that we lie under all the Obligations of Duty and Gratitude, to be thankful and obedient to, and to set forth the Glories of our great Creator, and noble Benefactor? And what ungrateful Wretches are we, how much worse than the poor Irrationals, if we do not employ the utmost Power of our Tongue, and all our Members, and all the Faculties of our Souls in the Praises of God! But above all, should we, who have the Benefit of those glorious Acts and Contrivances of the Creator, be such wicked, such base, such worse than brutal Fools, to deny the Creator[a], in some of his noblest Works? Should we so abuse our Reason, yea, our very Senses; should we be so besotted by the Devil, and blinded by our Lusts, as to attribute one of the best contriv’d Pieces of Workmanship to blind Chance, or unguided Matter and Motion, or any other such sottish, wretched, atheistical Stuff; which we never saw, nor ever heard made any one Being[] in any Age since the Creation? No, No! But like wise and unprejudic’d Men, let us with David say, Psalm cxxxix. 14. (with which I conclude,) I will praise thee, for I am fearfully and wonderfully made; marvellous are thy Works, and that my Soul knoweth right well.
Having thus made what (considering the Copiousness and Excellence of the Subject,) may be called a very brief Survey of Man, and seen such admirable Marks of the divine Design and Art; let us next take a transient View of the other inferiour Creatures; and begin with Quadrupeds.
FOOTNOTES:
[a] It was a pious, as well as just Conclusion, the ingenious Laurence Bellini makes of his Opusculum de Motu Cordis, in these Words: De Motu Cordis isthæc. Quæ equidem omnia, si à rudi intelligentiâ Hominis tantum consilii, tantum ratiocinii, tantum peritiæ mille rerum, tantum scientiarum exigunt, ad hoc, ut inveniantur, seu ad hoc, ut percipiantur postquam facta sunt; illum, cujus operâ, fabrefacta sunt hæc singula, tam vani erimus atque inanes, ut existimemus esse consilii impotem, rationis expertem, imperitum, aut ignarum omnium rerum? Quantum ad me attinet, nolim esse Rationis compos, si tantum insudandum mihi esset ad consequendam intelligentiam earum rerum, quas fabrefaceret nescio quæ Vis, quæ nihil intelligeret eorum quæ fabrefaceret; mihi etenim viderer esse vile quiddam, atque ridiculum, qui vellem totam ætatem meam, sanitatem, & quicquid humanum est deterere, nihil curare quicquid est jucunditatum, quicquid latitiarum, quicquid commodorum; non divitias, non dignitates; non pœnas etiam, & vitam, ipsam, ut gloriari possem postremo invenisse unum, aut alterum, & fortasse me invenisse quidem ex iis innumeris, quæ produxisset, nescio quis ille, qui sine labore, sine curâ, nihil cogitans, nihil cognoscens, non unam aut alteram rem, neque dubiè, sed certò produxisset innumeras innumerabilitates rerum in hoc tam immenso spatio corporum, ex quibus totus Mundus compingitur. Ab Deum immortalem! Video præsens numen tuum in hisce tam prodigiosis Generationis initiis, & in altissimâ eorum contemplatione defixus, nescio quo œstro admirationis conciter, & quasi divinè furens cohiberi me minimè possum quin exclamem.