made for Women against the Calumnies of Men By James Chausse Master of the Court-Rolls Printed at Paris sold by Samuel Parrier in the Pallace 1685. in Twelves and at Amsterdam by Peter Morteri I Have in the first Article of the last Month said that 100 Officious Writers might please themselves infinitely in imploying their Pens to the Glory of the Fair Sex He needs be no great Divine that says so and he must have but a little Memory and a very mean Knowledg of Books who without this Treatise is afraid of being deceived in judging as we do since so many have Written in favour of Women in all Countries and all Ages of the World We shall always find some who exercise themselves with pleasure upon this repeated Subject How many Books have we seen in favour of Women Those Written by Monks wou'd stock a Library even the Chief Magicians according to the Common Opinion have Written upon this Inviting Subject as appears by the Discourse of Agrippa De nobilitate praecellentia foeminei Sexus I know some have Writ against them but their number is inferiour to those who spoke in their Praise There are too many as well on the one side as the other but those who know how to Write being sensible of the trouble there is to keep the Mean more easily pardon the Extreams these Authors fall into 'T is very difficult to maintain Marriage without decrying Celebacy and speak for a single Life without bringing Marriage into Disgrace Therefore we ought to excuse those who cannot shun this Rock St. Ierom had so little power in this Affair that his Friends were forc'd to suppress some of his Books where under pretext of establishing Continency he entirely ruin'd the Doctrin of the Church concerning Marriage Some say that Mr. Chausse runs upon the different Rock when he says That Marriage is the only way to Paradise and 't is to rob himself of the greatest happiness and the most solid Blessings of this Life to forbear entring into the Matrimonial State But certainly when they only imputed these thoughts to him they forgot the Declaration which he made in these decisive Terms Nothing is better nor more excellent than Marriage except an absolute Continency There are some who indifferently regard the Disputes of these Authors and only divert themselves as if they saw different Persons acting a Comedy Yet there cannot be seen without some agreeable Sentiments two Books publish'd at Paris both at the same time each well arm'd with Approbation and Priviledge which maintains absolute Contraries upon the great Theme of Matrimony One of these Books is an Answer of Mr. Ferrand to his Apology for the Reformation the other is that of which we are going to speak Marriage is in it every where almost elevated to the highest point of perfection where Fidelity continues during this Life but in the other Book 't is to Virginity that this advantage is attributed and that in so violent a manner that if we follow'd the Maxims of the Author cited step by step we shou'd look upon Married Persons but as Vultures and Swine We ought certainly to remit something of each side and say that Celebacy and Marriage are speaking Morally in themselves neither good nor bad Those who remit nothing on the part of Marriage will immediately shew us how to prove the Excellency thereof by these three Reasons First Because it was God that Instituted Marriage in the Earthly Paradice during the State of Innocency Secondly There is nothing agrees better with Man than Marriage nor is more adapted to his Necessities Thirdly That Marriage is the most necessary thing in the World to maintain Society Wisdom and Chastity These three Proofs are clearly amplified these two Considerations annext First That Marriage is the most perfect Bond the sweetest and most beneficial of all humane Unions The Second That 't is the most legitimate and agreeable exercise and of the most absolute Authority in the World This he proves by most lively Descriptions and observes that this Union includes both Body and Souls that it represents the greatest Mysteries of Religion that 't is a Source of sweetness and infinite Consolations and which furnishes us with excellent Vertues as Patience Charity and a desire to improve our selves amongst the number of the Elect and Fellow-Citizens He adds that the Father of a Family is Master of a little State where he exercises the Function of a King Priest and Prophet It allows him a very lawful and priviledg'd satisfaction of that desire which rules in a Man He ends with this Consideration That in one sense nothing can be more excellent than Marriage since 't is an Universal Custom and the most general of all Societies in all times all places and all sorts of persons how different soever This seems to me a just Abridgment of the first part of the Work In the second is represented the Infamy of Incontinency considering three sorts of people that plunge themselves therein one by Inclination another by Habit and the last by both but with this difference that the first look upon Lasciviousness as their Sovereign good whereas the second continues there in spight of themselves being subjected to the force of Custom and Temper but the last look upon these Irregularities as an Innocent Gallantry The Author considers besides that four sorts of Importunities that of the Heart of the Eyes of the Mouth and that of the Hand he shews wherein they consist he proves 'em Criminal and gives the Reason why God hath so severely prohibited such things to Man as he was Naturally inclined to and why he tolerated Poligamy in the Ancient Patriarchs The Third Part contains the full End and chief Design of the Author for he writ this Book only to perswade the necessity of Marriage to a considerable Person whom he extreamly Honoured for his Merit and Family where in this place he displays all his force to represent to the life those Motives that ought to perswade People to Marry he immediately proposes this Principle there is nothing but Marriage that can naturally preserve Man from the guilt of unchastity and by consequence that 't is necessary for Salvation After that other Reasons seem Superfluouse Nevertheless the Author sticks not to this great Principle which he ought to make appear since he believes it is true but he brings many other Advantages with abundance of Truth he urges the unusefulness of Continency he says that the most Favourable Iudgments of the Wisest about a single life is that 't is a vertue neither good nor bad and that being without Action it is a kind of Vice He maintains that God made Two Sexes in Nature to shew they cannot subsist without being joyn'd together he sends us to learn of the Animals amongst which the Mutual love of Males for Females and Females for Males is common to every Individual after this he considers Men as Men in a State in a Family and in
a place of the Babylonish Thalmud and some passages of two or three other Rabbies from whence it appeareth that the Iews thought the Angels had much curiosity to know what passed amongst men and particularly in anything of great importance After all these remarks we find a little abridgment of the Life of Lightfoot where as occasion serves there are divers Reflections intermixed which we shall mention briefly The thoughts of Monsieur Simon are there refuted touching the abridgment of a new Polyglot which he hath proposed in his Criticks and touching the Authentickness of the Vulgar c. He also refutes the Interpretation that Lightfoot hath given in the Epistle to the Corinthians just before cited For altho Mr. Bright had a great esteem for Lightfoot he thought himself not obliged to receive all his opinions or defend whatsoever he hath said He saith he is not of the same Opinion with our Author who believed that the least point of the Bible is a Divine Institution and that all therein is mysterious even unto the least irregularities Mr. Bright Criticises on two or three remarks of Lightfoot upon the Rabbies founded upon the faults of the Copier which he explains after a mysterious manner As the Life of Lightfoot composed by Mr. Bright was too short Mr. Stryp hath joined thereto another more large which is followed with a collection of divers things concerning the person and writings of our Author Therein we see the manner of his Study and Employ with the esteem they had of him in England and elsewhere c. those who love to know the least particulars of the lives of great men will here find what will both divert and instruct ' em There is an account in his Life of some of the reasons of the controversies between the Divines assembled at Westminster who had undertaken to reform during the Civil Wars what they called Errours in the Church of England Lightfoot opposeth stifly some of their opinions as may be seen in the third Article of the Collection that is added to his Life We shall find in the eighth a List of his Works which have not been finished which were mostly concerning the History of the Hebrews with the explication of some Book of the Holy Scripture One part is in English and the other in Latin He hath even given himself the trouble to write all the Texts of the Evangelists and to dispose them into an harmonious method It is offered to any Bookseller that will Print it In what respecteth the Harmony we may advertise the Publick that Mr. Toignard hath promised to publish it at the end of his wherein shall soon be seen the method which he hath made use of in a place of Iosephus where he compares the Iudaick Antiquities with the Books of the Iewish Wars This last Harmony is now in the Press and will soon appear abroad Before we consider the works set forth by Lightfoot we cannot forbear speaking of the loss that hath been sustained in a Map of Palestine which he had effected with much care and traced with his own hand 'T is a loss doubtless very great to such as desire to be instructed in the Sacred Geography because there is no Card of Iudea left that can satisfie those who are but indifferently versed in this kind of learning We have nevertheless endeavoured to supply this loss received by that of Lightfoot working therein upon his Ideas and in giving a Map of those places whereof this Author makes mention in his Geographical Remarks and which have been placed according to his observations But altho many faults are in this Map corrected which are found in all others we shall yet find it a trouble to persuade our selves that the notions of Lightfoot could be followed to such perfection as what he had done himself The first Work that we meet with in this Volume is an Harmonious and Chronological disposition of the Text of the Old Testament The Sacred Writers are so little tyed to the order of Time and those who have collected them into a Body had so little regard to Chronology that the Jews form thereupon a constant explication of the Holy History to wit that in Holy Writ there 's no before nor after Our Author proposeth to himself to remedy this inversion of Method in making an Abridgment of all the Holy History and placing every event where it ought to be in his Judgment He hath added in the Margin the year of the World and that of the Judicature or Reign of those who governed Israel and he hath taken care to mark the precise date of all the events whereof he could have had any certain knowledge Those that he hath placed by his own conjecture have no date In the Margin he hath added the reason why he hath there inserted these places without undertaking to refute the reasons of those who place them elsewhere lest he should make his volume too large He hath only proposed his opinion upon the difficulties that represent themselves and leaves them to be judged by the Reader His opinions are often very new as will be easily acknowledged if they compare what he saith with what is to be found in other Interpreters As for the rest he confesseth what he hath written is but an Essay and advertises the Reader that he ought not to expect it very exact 1. The Text of Genesis Chronologically disposed reaches to p. 22. and Lightfoot ends the History of this Book by a Citation from the first of the Chronicles which he believed ought immediately to follow the death of Ioseph 1 Chron. 6.21 22.23 In this place are to be found the years of the Patriarchs and the years of Promise joyned with those of the World 2. The Books of Exodus Leviticus and Numbers joyn'd together continue the holy History p. 38. where the Establishment is seen of the half Tribe of Manasseh on that side Iordan There are only two places of two other Books inserted amongst those of Moses Lightfoot believes that the 88th and 89th Psalms were composed by Heman and Ethan Sons of Zerach which lived according to him in the time that the King of Egypt oppressed the Israelites with excessive Labour and Taxes The Author thinks also that Iob lived in the same time and that he was the Grand Son of Nahor Abraham's Brother and that Elihu one of those which speaks in his Book and who was his near Kinsman is the Author of this work This he asserts in p. 24. 3. Afterwards comes Deuteronomy followed with the Abridgment of the Books of Ioshua and Iudges The History of Ruth is inserted between the time of Ehud and Deborah The Author takes notice but of one word in chap. 3. and 13. v. that has an extraordinary point and but of one other in the 19th chapter of Genesis of the same nature Our Author seeks there the mystery of it 4. Lightfoot continues his Chronological Abridgement of the Sacred History by some Texts
dogmata postea subtilius explicata tractet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For what regards the High Priest Levites and the Laicks relates according to our Author to the Priesthood and to the Custom of the Jews This Epistle being written about the end of Nero's Empire or at least before that of Vespasian whilst the Temple yet stood Letter 347. 1. p. Tacitus After having said that many learned men have discovered of what use Tacitus is in Politicks without excepting the the Italians who pretend to be the great Masters in this Science He saith that Berneggerus and Freinshemius had given at Strasbourg an Edition of it in 8 vo with a very large Index and most useful Notes in the Margent He adds that he read it with pleasure and that it was esteemed by all the Ingenious of Paris The same Author undertook to make an Addition in Folio with a perpetual Commentary drawn from all the Notes which had appeared tell then upon Tacitus Letter 1092. 1. p. Theophilactus 'T is the abridgement of the Greek Fathers which had written before him and is as the Voice of the Greek Church who gave us the opinions of St. Paul which he had preserved with much Fidelity Letter 1243. 1 p. Predestinatus 'T is the Title of a Book in 8 vo printed at Paris 1643. by Father Sirmond Grotius saith that he hath drawn this Book from a Manuscript which was formerly Hinâ—mar's Archbishop of Rheims that this work is oppos'd to those that believe absolute Predestination And that the Stile is strong and elegant Letter 673. p. 2. Father Casaubon I have not had less veneration saith our Author for his natural openness and sincerity than for his great Learning He told me in the year 1613. at London where I was almost every day with him when he went out of France he quitted all Studies which belong to the ancient Souldiery to which he had been perswaded by Henry the 4 th who was as great a Soldier as a Prince and that in England he had turned his Studies of that side which most pleased King Iames who was given more to peace than War Casaubon had no Collection except in his memory Margents of his Books and upon loose Papers Wherefore we have no Notes upon Polybe but what is upon his first Book and they are imperfect also 184. Letter p. 2. Selden This Author who made his wit appear in many pieces hath given to the Publick his book entituled Mare Clausum in opposition to another intituled Mare liberum This work is very learned and attributes in particular to the King of England all the Sea that extends it self from the Coasts of England Spain France the Low Countreys and Germany unto that of Denmark Letter 590. p. 1. Selden saith Grotius in another place hath taken figurative Expressions whereof I have made use in my Poetry to defend the Laws of the King of England and hath opposed them to others more serious I am very much obliged to him for the honesty with which he hath spoken of me and I believe I shall not injure the Friendship that is between us by this Epigram that I have made upon his Book Ipsum compedibus qui vinxerat Ennosigaeum Est graeca Xerxes multus in Historia Lucullum Latii Xerxem dixere Tagatum Seldenus Xerxes ecce Britannus erit Letter 371.2 p. The Bishop of Bellai I know him saith Grotius not only by his writings but also by Conversation He is an honest man and well versed in Controversie This is the Title of one of his Books The Demolishings of the Foundation of the Protestant Doctrine He hath a great hatred to the Monks and would not have them instruct the People but have it referred to the Ordinaries He is very much esteemed amongst the Bishops and of an exemplary Life Letter 1716. p. 1. Crellius I thank you saith our Author to him Letter 197. p. 1. both for the Letter and the book youâ— sent me I have resolved to read over and over with care all that you have written knowing how much profit I have gain'd by your Works When I received your Letter I was employed in reading your Commentary upon the Epistle to the Galatians You have very happily found the design and occasion of this Epistle as well as the sequel of this discourse I have cast my eye saith our Author elsewhere in speaking to Ruarius friend to Crellius upon his Commentary to the Epistle to the Hebrews which is very Learned I have profited much thereby as well as upon that which he hath made upon the Galatians of which the Ministers of Charenton make the same judgment as I do Let. 552. p. 1. He saith to his Brother speaking of the Book that the same Crellius had written against that of Grotius de satisfactione Christi that he hath written modestly and with much learning altho' he approves not of his opinions p. 2 Letter 138. George Calixta Professor of Divinity at Helmstadt I know not whether you have seen the preface that Calixta hath put before the books of St. Austin de Doctrina Christiana and of the Commonitorium of Vincent de Lerins the book that he hath made de Clericorum coelibatu and the first part of his divine Morals with a digression touching the new Method de Arte nova I approve the judgment of this Man and the respect he hath for antiquity joyned to the love of Peace A. M. des Cordes Canon of Limages p. 1. Letter 350. see Letter 339. p. 1. Salmatius I have run through the book of Salmatius upon Simplicius There is as you say much reading I wonder he disposeth not his thoughts in a better order 'T is sometimes difficult to reconcile him to himself he often disputes about words c. To William Grotius p. 2. Letter 326. Salmatius hath been with me he is dispos'd to defend every thing to the utmost extremity and even maintains that St. Peter never set foot in Italy I wonder the spirit of a Party should have so much strength says he in the same Letter 533. Salmatius is pleas'd to defend Opinions abandoned by all the World for even Blondel who is a Minister in France maintains in a book Printed at Geneva that St. Peter was at Rome He denyes also a Woman was ever Pope but Salmatius affirms it in the same Letter 536. A great friend of Salmatius hath told me a little while since that a Book could not easily be made de lingua Hellenistica Rediviva drawn from this that he saith he is constrain'd to confess in many places that he acknowledges the thing and disputes but of the Name He saith that no body hath remark'd that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to a manner of speaking Latin But I had and even in three places Mat. vi 2. c. in the same book 6921. Daniel Heinsius I have read the Works of Heinsius upon Nonnus which was not worth my while for others have said several
things which he remarks upon Iohn I find that speaking of the Trinity he contradicts himself in many places as it happens to those who would know too much upon this matter In the same Let. 149. there are many things which are not to be despis'd in the book of Heinsius but he hath not drawn a few thereof out of the Epistles of Scaliger and the Works of Peucerus of Fuller and Selden without naming them The more I consider him the more I find that those who would know more concerning the Trinity than Scripture tells us are punished for their pride The desire they have of contradicting others makes them to contradict themselves See only p. 272. He calleth practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is really different and not simply according to our manner of conceiving After that he saith that Essence in Trinity is really distinct and the proprieties of the Persons only according to our manner of conceiving c. Let. 152. Grotius censures such like absurdities in his Letters 156. and 157. Ph. Cluvier After having cast my eyes upon the Germany of Cluvier I cannot but approve the application which alwayes produceth some fine thing when it 's applied altogether to one subject He doth not seem to me so haughty as he appear'd in a little book which he had sometime since publish'd yet he shews a great boldness therein A sensible proof of this is that he often blots out and changes words in the antient Writings without following any Manuscript but his conjectures only He hath also much delight to reprehend others and when it 's any that 's still living 't is the more easily to be suffered but he often accuseth Caesar Strabo and several other excellent Authors of great Ignorance c. to Isaack Pontanus Let. 11. P. 2. C. Graswinkelius This Author made an answer to Seldens book Intituled Mare Clausum Here is what Grotius saith on 't Let. 999. 2. par The book of Mr. Graswinkel ought to be very dear unto me seeing it hath cost me 11 l. 1 s. 2 d. Carriage I approve his exactness in gathering all that can serve for his subject He writes even Latin better than the most part of your Authors c. Father Petau the Iesuit Denis Petau saith Grotius hath publish'd three Books de Dogmatibus Theologicis He promiseth more upon other questions more or less necessary He applyes himself to the opinions of the Greek and Latin Fathers and speaks not of the Scholasticks He distinguisheth the Tenets defined by the Church from those upon which it is permitted to say what we will He expounds-them all very well his Books are extream useful Salmatius is abused therein and it 's said it was he who named himself Wallo Messalinus But I could not but laugh to see him call Conrad Vorstius Calvinist Let. 678. p. 2. Mr. Arnaud Doctâ—r of the Sorbon All the World knows that Grotius was very far from the opinions of Mr. Arnaud upon Praedestination and Grace but this hath not hindered Grotius from giving him the praises he deserves This he saith of his book of Frequent Communion Mr. Arnaud will have publick penitence re-established in regard to the publick sins that those who shall make their sins known but by their Confession to the Priest abstain from the Communion untill they are assured that they are amended in it This book was approved by five Archbishops thirteen Bishops and one and twenty Doctors some have already introduced this Custom into their Churches For it is lawful for Bishops to bring again into use the antient Canons even by the Authority of the Council of Trent by the example of Cardinal Berronius Archbishop of Milan who hath been Canonized Let. 669. p. 2. to William Grotius Adververtise your Stationers saith he in the 671. Letter to send for the book of the frequent Communion and to get it Printed anew You will do thereby a good service to Christianity And elsewhere They make it a crime in him for having said in what he has written against a Iesuit that he believes those who feel in themselves their ancient inclinations to vice do not ill to abstain from Communion and that he judgeth that even those who are given but to venial sins do not amiss to abstain and other such like things The antient severity which we are no more able to suffer as one saith annoy'd him Nocuit antiquus rigor cui jam pares non sumus aâ—t ille The Prince of Conde for he hath also Written upon this matter but without adding his name thinks it's believ'd hitherto that if any one hath confessed his sins is in the resolution of never more returning to 'em and to undergo the penitence that will be imposed on him he may morally be assured that he is in a State of Grace and that he doth well to Communicate The Queen demanded the judgment of the Sorbon upon these matters The Parliament and Sorbon think it is against the Laws that a Subject of the King should be constrained to quit the Kingdom especially the Abbot Dubyse Dubysium who going to Rome to justifie himself was immediately put into prison Therefore Mr. Arnaud being a Man of so good a life that his greatest enemies could find nothing to say against him being thirty six years old and submitting himself to the judgment of the See of Rome to the Catholick Bishops and particularly to the Archbishop of Paris and the Sorbon as you may see by what I have sent you we may judge here of his affair adding to these Iudges those which the Pope hath Commissioned for that purpose For my part as I favour those who would reestablish the antient satisfaction I see that the most part of those who favour Mr. Arnaud are Jansenists to wit Calvinists upon matters of Predestination Thus it is that Grotius speaks to his Brother in a Letter dated the 9th of April 1644. Peter Hoofet I have begun to read the History of Hoofet 't is a fine work his expressions after the antient manners of speaking will not please others But Thucydides and Salust have given him the example as well as Tacitus who lived a great while after them Let. 636. 2. p. He also praises the History of Henry the Great Writ in Dutch by the same Author Iustus Vondel This famous Flemish Poet published in 1638. a Tragedy which is acted once a year at Amsterdam entituled Gishrecht van Amstel He dedicated it to Grotius who makes this judgment thereof in a Letter to Vossius the 28th of May the same year Vondel did me a kindness in dedicating unto me as to a man who hath some gust of these sort of things a Tragedy whose subject is noble whose order is excellent and expression fine c. It is a folly not to have in a subject of 300 years the customs of that time represented Thus it is that those of Geneva in a French Edition of Philip de Comines have observ'd every
the most displeasing Tenets of his Sect to put their grosser abuses in Oblivion and finally to bury the most part of School Disputes It was hard to think that a Man supported by all that is great in his Communion whereof he seemed the Oracle should Write to deceive his Fellow-Citizens or that he should think that a bare Exposition of the Doctrin of his Church should be capable to bring back into its Bosom them that had quitted it with so much reluctancy and remained in it in spight of what could be inflicted upon them The Tenets of Rome are not taught in the Indies nor in America nor are we to learn from the uncertain relations of some ignorant Travellers We see its Practices and Devotions before our Eyes The Books of their Doctors are told in every place and most part of our Reformers were either Bishops Priests or Fryars so that neither they nor their Disciples can be ignorant neither of what the Romish Church Believes nor of what it Practises besides the Ministers have no reason to dissemble in their Opinions because the Clergy of it gain far more than those of any other Communion This Reflexion might make M. de Meaux's sincerity very doubtful who declares at the very beginning That he Designs to render the Tenets of the Catholick Church more clear than they are and to distinguish them from such as are falsly imputed to it Nevetheless the Reformed being brought up in a Religion which inspires true Faith and being otherwise moved to desire a Re-union in hopes to see the end of their Miseries fancy'd that the Accusation of this Bishop was but a pretext he used to cast out of his Creed what is troublesom and hard to believe Besides the noise of an Agreement between the Two Religions which was a long time sown among the People and whereof divers ' Ministers were made to draw the Project M. de Meaux and his followers slipt many words which were general Promises of a Reformation upon condition of Re-union If it appears now that there was not the least shadow of sincerity in all the Promises that the Roman Catholicks made and that at that very time the clear-sighted could soon discover that it was but a pure cheat the Reformed cannot be praised enough for not trusting to them nor can the others be blamed enough that make nothing of playing with what is most sacred when they have a design to cheat the simple To know whether M. de Meaux be of this Number as several Protestants pretend and endeavour to prove in shewing the opposition of his Sentiments with those of the other Doctors of his Communion it will not be unprofitable to know the History of his Book because it may be commonly perceived by the way that a design is managed which is the end proposed M. Turenne who saw a long time that his Religion was a hinderance to his Fortune would have been very glad if he could accommodate himself to the Romish Religion But the vile Practices of this Church seem so strange to those who are brought up in other Principles that he could not persuade himself to join with a Society that imposed such ridiculous Superstitions upon its Votaries to cure him of this Scruple M. de Meaux published a small Writing wherein he strained himself to shew That these small Devotions were not of the Essence of the Catholick Doctrine and that one might live and die in its Communion without practicing them This Work or rather the King's Caresses and Liberalities having had Success which all People know our Prelate was of Opinion That he could work the same effect upon others and resolved to print this Manuscript that remained written four years before and to add to it divers Sections as that of the Lord's Supper of Tradition of the Authority of the Church and Pope and obtained the approbation of the Bishop of Rheims and of some other Bishops Sorbonne these several Ages has been looked upon as the source of the French Divinity it 's therefore that not only the Doctors of this University but also Bishops and other Clergy are glad to have the approbation of that famous House at the beginning of what Books they write of Religion M. of Condom had that design but he did not speed for having sent his Exposition as soon as it came from the Press to some of the Doctors of Sorbonne instead of approving the Work they marked several Places either contrary to or favouring but in a very little the Doctrine of their Church So that Edition was presently suppressed and another was composed wherein the Passages were changed that were marked by the Censurers This could not be managed so secretly but the Reformed came to know it Mr. Noguier and M. de la Bastide who knew the Edition that was published and this last did not fail to remark the Alteration that the Author made in the Manuscript and in the suppressed Edition They also reproached him that the true Roman Catholicks were but little pleased at his Moderation and one of them finish'd the Refutation of his Book before any Protestant had Printed his but he was not forbidden to publish it M. de Meaux's Credit was great enough to stifle the direct Answer that those of his own Party made to him But he could not hinder them that were dissatisfy'd from taking an indirect course and to say what they thought and even to refute him The Iesuites and the Friars sharp maintainers of the Superstitions that enrich them could not forgive him at all Father Maimbourg in his History of Lutheranism drew this Prelates Character and criticiz'd on his Book under the Name of Cardinal Contarini and of one of his Works and says well That these Agreements and Managements of Religion in these pretended Expositions of Faith which either suppress or do express in doubtful terms a part of the Doctrine of the Church neither satisfie one side nor the other who equally complain of swerving in a matter so momentous as that of Faith Father Cresset gave this Bishop a more sensible stroke in his Book of the true Devotion to the Blessed Virgin printed at Paris in 4to in the Year 79. with priviledge from the King and the Arch-bishops leave and the consent of his own Provincial and of three Iesuites that are the Censurers of all the Works of that Society The Dauphins Tutor was too powerful an Adversary to be opposed directly But a Writer of lesser Authority that adopted the Opinion of this Prelate touching the Invocation of Saints and Worship of Images felt the weight of Father Cresset's Anger This Author was a German Gentleman called M Widenfelt intendant of the Prince of Suarzemberg and his Book was Entituled Monita Salutaria B. Virginis wholsom Advices of the Blessed Virgin to her indiscreet Votaries This Book made much noise in the World especially after the Pastoral Letter of the Bishop of Tournay wherein he recommends this Book to his People as full
make God the Soul of the World and who would imagine that the Soul of Man is part of his Substance this is a Sentiment which those who make an exterior Profession of Christianity have renewed in our days under other Names and which Mr. Boyle stiles wicked pretending that their God is very different to that of the Iews and Christians The second Use which the Author draws from his Method is to justifie Providence and the Divine Wisdom against Atheists who pretend that all things happen by pure Chance or Necessity because of certain Events which they look upon as Imperfections and Disorders such as Earthquakes Innundations Volcanos the Plague c. which he explains according to his own Principles I. God being one perfect free Being who created the World as a pure effect of his Bounty when there was no Being besides himself there could be no Bounds put to his Works by any other Power nor could he receive Laws of any Creature II. And as the Divine Intellect infinitely surpasseth ours in Extension and Penetration we must believe that God created the World and form'd its different Motions for various ends some to serve for Corporal Creatures and some for Spiritual ones those which are discovered to us to exercise our Reason and those which are hidden from us to make us adore the unsearchable depth of his Wisdom III. We have Reason to think that this Infinite perfect Being has stamp'd his Works with a Character in which we may discover his Divine Wisdom this Character is the Production of a great number of things by a small number of Principles simple uniform and worthy his Perfections IV. According to these Suppositions God having duly established among other parts of the World universal and constant Laws and which should be conformable to the ends he proposed to himself in creating them did dispose of things in such a manner that the universal Laws should not contribute to the good of particular Beings but so long as these particular Beings should agree with the simplicity and uniformity of these Laws and with the designs of God Thus laying aside Miracles and Events wherein God acts after a particular manner one might reasonably say that the infinite Wisdom to whom all things are present having weigh'd all the Consequences of these Laws and all their connexions in all their Circumstances he always thought fit to prefer Miracles and other Cases excepted the universal Laws to the particular ones the principal ends to the Subalternate and the uniform Methods to an Inconstant Administration He thinks not fit to change these simple and pure Laws to prevent what Men call Irregularities as Earthquakes Innundations Flux and Refluxes of the Sea the Eclypses of the Sun and Moon c. V. He adds That what appears Irregular to us in comparing the Designs of God with what we know may be a very wise Method to find out these other ends which are unknown to us and 't is very just to have this thought of God since in those Works of his which we know least we see clearly so much Order and so much Wisdom we should have at least in this search as much Equity as a Man of a good understanding wou'd have when he judges of a Book that treats of many Heads and which is written in divers Languages and Characters whereof he understands but a part if what he understands there pleases him he imagines he should not be dissatisfied with what he does not if he could find out the sense Thus it must certainly be confessed That the Eye was made to see since all the parts thereof are so composed that they concur to form the Organs of the the Eye VI. This Administration of God which discovers unto us clearly some of his ends and hides others from us is worthy of his Wisdom and adapted to our Wants for it convinces us of two Important Truths That we are of our selves but Imperfection and Darkness and that 'T is God which is the Light of our Minds In fine Mr. Boyle believes that there may be drawn from this System this Use which is of great consequence in Religion to wit To look upon God as the only Governor of the World and to attribute to him the great variety of Effects which are falsly assigned to a Chimera of Nature An Extract of a Book Entituled A Philosophical Essay upon Human Understanding wherein is shewn the Extension of certain Knowledge and the manner of attaining to it By Mr. Lock BOOK I. IN my Thoughts upon Human Vnderstanding I have endeavoured to prove That the Mind of Man is at first like a Tabula rasa a blank Paper without Ideas and Knowledge but as this was to destroy the prejudice of some Philosophers so I was persuaded that in a small Abridgment of my Principles I ought to pass by all preliminary Disputes which compose the first Book I intend to shew in the following Discourses the Source from whence we draw all Ideas which happen in our Reasonings and the manner how BOOK II. The Intellect being suppos'd void of all sorts of Natural Ideas comes to receive them by degrees as Experience offers them to it If we will observe them we shall find that they all come from two Sources to wit from Sensation and Reflection 1. It 's evident that the outward Objects in striking our Senses give divers Ideas to our Minds that they had not before Thus it is that we have the Ideas of Red Blew Sweet Bitter and all the rest that are produced in us by Sensation I believe that these Ideas of Sensation are the first Ideas of the Thought and that until such time as the outward Objects have furnished to the Mind these Ideas I do not see that there is any Thought 2. The Mind in attending upon its proper Operations which regard the Ideas that happen to it by Sensation comes to have Ideas of these same Operations which are in it And this is the other Source of our Ideas that I call Reflection by whose means we have our Ideas of Thinking Willing Reasoning Doubting Resolving c. It s from these two Principles that all the Ideas come to us that we have and I believe I may boldly say that our Mind hath absolutely no other Ideas but those which our Senses do present to it and the Ideas that it hath of its proper Operations received by the Senses This clearly appeareth by those that are born Deaf or Blind It followeth Secondly That if we could suppose a Man that had been always destitute of all his Senses he would have no Idea because he never would have an Idea of Sensation the exteriour Objects having no way to produce any in him but by the means of his Senses nor an Idea of Reflection because of the want of all manner of Sensation which is that that exciteth first in him these Operations of his Mind which are the Objects of his Reflection For there being in the Mind no
Theogonia by the means of which they believ'd they might prevail with the Gods In short he that sacrificed carry'd away the Flesh of the Victim and did what he pleas'd with it Strabo says That the Magus who officiated having cut the Victim in pieces each Person that assisted took his part and went his way without leaving any thereof to the Gods For they say God wou'd have only the Soul of the Victim Others left upon the Fire a part of the Omentum As may be seen in the same Book of Strabo with divers of their Religious Ceremonies He tells us also That the Magi ador'd Iupiter the Sun the Moon Venus the Fire the Earth the Winds and the Water But that which is the most perplexing in their Relations is That they give the Names of the Grecian Gods to those of the East because they conjectur'd they were the same Gods with theirs Wherefore we shall not stand to relate what our Author says thereon but the Curious may consult them if they think it to the purpose The 18th and 19th Parts of this Work contains an Historical Abridgment of the Philosophy of the Sabeans 1. The Sabeans were a People of Arabia who have had among them great Philosophers if we may credit some Arabian and Iewish Authors But these Authors are not of an ancient date and living in a time wherein this Philosophy was extinct it is not easie to know whether they were mistaken or no. Some say That the Head of the Sect of the Sabeans was named Zaradast which seems to be the same Name with Zoroaster Others say Tachmurat King of Persia was the first Founder thereof There are also many other Opinions about it The Rabbins pretended 't was in a flourishing condition in Chaldea from the time of Abraham and fail not to relate the History of that time with as great an Air of Assurance as if they had been Witnesses thereof or had drawn it from Contemporary Authors Some of which may be seen in the 2d and 18th Chapters of Mr. Stanley Maimonides says he had seen divers of their Books which our Author gives the Names of that were full of Superstitions conjurations of Demons secrets for the Talisans and other Extravagancies of this Nature Liv. 1. cap. 8. Hottingar in his History of the East assures us That he had some of 'em in his Possession compos'd by Abulfark Son of Abi-Iacub and he wish'd that it had been made publick 2. The Sabeans according to the Relation of Maimonides believ'd the Stars to be Divinities but that the Sun was greater than all the rest and govern'd both Worlds Superior and Inferior They attributed their Opinions to Adam and to the first Patriarchs and thereupon related Histories like to those that we find in the Alcoran and in divers Mahometan Authors which is a very good Reason to make us suspect those Books to be Supposititious partly from the Mahometan Superstitions and partly from Cheats which have often affix'd the Names of the first Patriarchs the better to sell their Books to the Credulous They gave to each Day of the Week the Name of one of the seven Planets to which they render'd certain Worship every Day and every Month. Their Monthly Devotions are described at length in the Manuscript of Hottinger whereof our Author gives a very circumstantial Extract They are only Fasts Sacrifices and Anniversary Solemnities in Honour of the Planets and particularly in Honour of Belta to whom the sixth Day of the Week was Consecrated so that this Name mark'd the Planet Venus and of Sammael a Name that the Iews to this day give to the evil Angel whom they call The Angel of Death They call'd their Months after the same Names as the Chaldeans did whose Language they much speak or one very near it because they were Neighbours This also hath been the reason that the Ancients gave the Name of Arabia to one part of Mesopotamia and that the Eastern People comprehended the Nabatheans and Sabeans under the general Name of Chaldeans as our Author observes in his Preamble to the 18th Part. In the last Chapter he relates divers Customs of the Sabeans contrary to many of the Injunctions of the Law of Moses as Maimonides observes But those that wou'd be instructed in the Original of the Opinions of the Sabeans may read the second Book of that Work of the Learned Spencer Entituled De legibus Hebraeorum Ritualibus Since what has been said of the Divinity of the Chaldeans is only founded upon those Oracles that yet remain among us it is necessary to relate here the Reasons that persuaded Mr. Stanley they are not Supposititious 1. These Fragments are not drawn from one Book only which might have been composed by any Ancient Heretick but from divers Platonick Authors who had them in great Veneration whereas they shew the falsness of some Books writ by the Gnosticks under the Name of Zoroaster This Porphyry hath acknowledg'd in the Life of Plotinus where he makes a great difference between these Oracles and those that were Supposititious 2. They are all full of Crack'd and Eastern Expressions altho' it is true there are many also that are purely Greek which ought to be attributed to those that Translated it from the Chaldeans 3. Picus de la Mirandula in a Letter to Marcilius Fieinus says he had these Oracles in the Chaldean Tongue much compleater and larger than those they had in the Greek with some Explications of the Doctrin of the Chaldeans in the same Tongue This Manuscript was found in his Closet after his Death but so spoil'd and difficult to be read that nothing cou'd be decifer'd of them 4. 'T is probable that these Oracles were Extracts of the Books of Berosus who carry'd the Chaldean Philosophy and Astronomy into Greece or at least of Iulian the Son who had publish'd several of the Oracles and Secrets of the Theurgy in Verse for Proclus cites some of 'em under his Name 5. It may be the Name of Oracles was not given to these Verses only to mark their Excellency but because they thought t' was the proper Terms of an Oracle Stephanus affirms that the Chaldeans had one of them for which they had not less Veneration than the Greeks had for the Oracle of Delphos This Opinion may be confirm'd by the esteem some Platonicks exprest of this Verse as Proclus who calls them in his Commentary upon Timeus The Assyrian Divinity reveal'd from God a Divinity receiv'd from God In other places he also attributes them directly to the Divinity Some of these Oracles that had escap'd the Barbarity of pass'd Ages were publish'd by Louis du Fillet at Paris in 1563. under the Title of the Oracles of the Magi descended from Zoroaster with the Commentary of Gemisthus Plethon And afterwards Translated by Iames Marthamus and publish'd by Opsopaeus at Paris in 1607. with the Commentary of Psellus Francis Patricius had also published them with many Additions drawn from Proclus
Examples to prove what we have advanced of the Verses of the Hebrews not but that we might draw a great Number of them but the brevity in which we were bounded to be included hath hindered us to bring more The Reader then ought to be assured that if it was needfull we could have produced a far greater Number The second thing is that we have not chosen Psal. 150. because we thought we have gone through it better than in most of the others but simply because it is short and that one may in some wise conjecture what Tune it might have had LOu ez le Dieu des Dieux Que sa majes té soit be ni e Sa pu issance est in fi ni-e Peuples réve rez l'en tous lieux Chantres entonnez des Airs U nis sez u nis sez pardesaints concerts La Trompet te le Haut bo is la Muzet te Le Cornet l'Orgue le Bas son Et que la Flûte au doux son Leur réponde Qu'en ce beau jour Tout le monde tout le monde tout le monde chant à son tour tour N. De Rosier We have given this CL th Psalm in the French Version as we found it and have added this English Version which bearing the same quantity of Syllables is also applicable to the same Musical Composure And as the French took a little Liberty as may be seen from the former Translation of this Psalm just after the Hebrew so have we only instead of their repetition at the last we have made one Verse in a proportionable length That Holy God whose might is hurld Throughout this vast material World Praise him Oh Praise ye him each hour Extol his great his mighty Power Awake ye Harps ye Timbrels sing Eternal Praises to this King Let Trumpets raise Their Noblest Accents to his Praise Drums Organs Violins and Lutes Cymbals String'd Instruments and Flutes Shall all combine To Praise the Lord. Let all the Vniverse in this great Chorus join PRAISE YE THE LORD Seldeni Otia Theologica c. at Amsterdam in quatuor Libris THis Work is very Curious and very agreeable to those that don't care for the trouble of gathering dispers'd Materials together The Author who is very Learned and has read much spares them the trouble and gives them his Opinion as well as that of many others upon a great Number of Critical Questions in Divinity Thus I ought to call the Subject of this great Treatise For altho' he there explains some places of Divinity generally receiv'd he does it not after the way of the Schools he very ingeniously discourses upon sacred and prophane Antiquity Besides that the generality of the Examinations entirely respect certain Persons or matters of Fact which the Scripture speaks of or of certain things which are different from common receiv'd Notions in Divinity As to what regards the Sentiments of the Author we ought to acknowledge this on his behalf that he proposes them with much modesty and makes use of that honest liberty which Men of Learning may safely do He is very exact in citing those that he borrows any thing from and desires the Reader not to take this exactness as an Ostentation of his Learning which certainly is a better way than barely to cite such Authors as are serviceable to him He divides his Work into four Parts which in all contain forty one Dissertations in each of which many different Subjects are Treated on as happens in Persons who know much or who wou'd divert the Reader with variety of Objects We shou'd almost make a Book it self if we shou'd speak to every one of the Dissertations It shall suffice to give the Analysis of the first where it is examined who was the first Writer and a Judgment may be made of the rest by this Piece The first thing this Author does is to relate the Dispute formerly rais'd amongst the Doctors concerning the Prophecy of Enoch which the Apostle St. Iude makes mention of Some said this Patriarch's Prophecy was committed to Writing others maintain the contrary many Fathers and especially St. Augustin was of the first Opinion they often spoke of the Book of Enoch Some have made no difficulty to hold it as Canonical and wou'd prove by it that the Angels begat the Giants by the Commerce they had with Women There are some which say the Prophecy of Enoch contained four thousand and eighty two Lines and that it spoke of all that shou'd happen to the Posterity of the Patriarchs of the Crimes and Chastisements of the Iews of the Death that they shou'd make the Messiah suffer of their being dispersed through all the World and of the second Coming of Jesus Christ to judge Mankind They also pretended they found many Mathematical Opinions and that Noah had taken a great deal of Care to secure this Work in the Ark. After that the Author relates also many more ridiculous Fancies some have said that the Angel Raziel Tutor to Adam gave him a Book containing all Sciences and that after he was put out of the Garden of Eden he had it again suffering him to touch it at his humble Entreaties Others say that Adam did not receive this Book 'till after he had sinned then having besought God Almighty to grant him some small Consolation in the unhappy State he had reduced himself to they say that three days after he had thus begg'd of God the Angel Raziel brought him a Book which discovered to him all the Secrets of Nature the Power how to Command both good and bad Angels and the four parts of the Earth of Interpreting Dreams and Prodigies and foretelling whatsoever was to happen in the time to come They say also that this Book pass'd from Father to Son 'till it fell into the Hands of Solomon and that it gave to this learned Prince the Virtue of Building the Temple by means of the Worm Zamir without making use of any Instrument of Iron Mr. Selden afterwards speaks of those two Celebrated Pillars that some say the Successors of Seth built to engrave upon them the Discoveries that they made in the Sciences He also speaks of the suppositious Books of Enoch and Noah that Postulus forg'd in the last Age of the Book that Philo makes mention of as Abraham's which was Translated from Hebrew into Latin by Ritangelius of the Book that is entituled The Testament of the Twelve Patriarchs and the Fable of the Rabbini who said God writ his Law two thousand Years before the Creation of the World He might have added to all these Fabulous Works the Testament of Iacob the Ladder of Iacob which was a Book very much esteem'd amongst certain Hereticks call'd Ebionites the Books of Enoch upon the Elements and some other Philosophical Subjects those of Noah upon the Mathematicks and Sacred Ceremonies those that they attributed to Abraham teaching Philosophy in the Valley of Mamre to those he lead against the five
Kings that had taken Lot his Nephew Prisoner Father Kircher says that the Abyssins pretended to have all these Books and a great Number of others in the Library of the Monastery of the Holy Cross upon Mount Amara and that the Queen of Sheba received them as a Present from Solomon They pretend moreover that she Composed many Books that they have in the same Library and that she had a Son born by Solomon who was Prince Melilech that had also Compos'd many Books they had in the same place Those who cannot get the Works of Father Kircher may find what I have said in a Treatise of Bibliotheques publish'd 1680. If the Abyssines had only said that Solomon gave many Books to the Queen of Sheba and that he lay with her they wou'd have said nothing so very improbable for a Prince so Learned as he was and which is more an Author of such a multitude of Books wou'd not without doubt send away a Princess so Curious as the Queen without giving her a Copy of his Works and some other rare Treatises Besides he hated not the Sex and perhaps she was touched with the same desire and a long time after that obliged the Queen of the Amazonâ— to make a Visit to Alexander And it is apparent enough that Solomon had as much Complaisance as the King of Macedon But these are things which are so insignificant that all the World may be permitted to believe what they please of it The Author then considers the Vanity of the Egyptians who gave 100000 Years Antiquity to their Writings and sends us to St. Augustin who refutes them in his eighteenth Book of the City of God the 29 th Chapter He relates what was said of Zoroaster concerning the making of a Book entituled The Similitude which was edged with Gold and required for a Covering twelve hundred and sixty Oxes Hides some think this Zoroaster was Cham the Son of Noah He omits not that it was said of Trismegistus that he had Composed twenty five thousand Volumes or else thirty six thousand five hundred and twenty five and that the Science of the Egyptians in which Moses was so well Vers'd was contained in this great Number of Books and that Moses himself took some thoughts from 'em to insert in the Pentateuch He forgets not likewise to speak of the Sybil Daughter or rather Daughter-in-Law to Noah nor the Book of Iob according to some writ before Moses for there are some which pretend that Moses found it perfect at Iethro's his Father-in-Law in the Land of Midian and thinking it proper to Comfort the Israelites in their Misery he took it with him into Egypt to show it them Mr. Huet dissents from this Opinion and believes only that Moses Composed the History of Iob during the Servitude of his Brethren to the end to propose to them a great Example of Patience and Hope After all these ridiculous and fabulous Traditions the Author concludes that there is great probability that the Custom of writing Books was in use before Moses's time but nevertheless that the Pentateuch is the most Ancient of all Canonical Books and even of all Books whatsoever that are now extant He maintains that the Prophecy of Enoch was not written and that St. Iude had no knowledge of it only by inspiration that the Book that formerly bore the Name of this Patriarch was made by some Cheat and that St. Augustin did not well consider the Text of the Apostle since he makes him say that Enoch writ Prophecies He makes the same Judgment of the other Works that go under the Name of the Patriarchs As to the two Pillars of the Descendants from Seth he is of their Opinion who conclude it to be one of the oversights of Iosephus he also takes occasion by this to reproach him with having corrupted the sense of a Passage of Moses to flatter the Idolaters 't is where he says that Moses forbid the speaking ill of the Gods of other Nations and the destroying their Temples As to what concerns Zoroaster the Author says that we have no certainty and after having related a long passage of Mr. Huet's who believed he should find Moses not only in Zoroaster but also in all the false Gods and in all the first Heathen Poets he gives his own Judgment upon this Opinion with much equity He shows after that by a Passage of Eusebius's that Moses having lived in the time of Cecrops the first King of the Athenians he was before the most ancient Greek Poets Orpheus Linus and Museus and gives the Reason why some maintained that Cecrops and Moses was the same Person He says also that nothing certain can be established concerning the History of Mercurius Trismegisâ—usâ— He gives the Title of some of his Works which Clement of Alexandria has spoken on and sends us to Causabon where we may see that instead of Moses's Copying any thing from the Egyptians it must be confess'd that all the wise Heathens have borrowed something from him The Work that he cites of Causabon's is the 10 th Article of the Exercitations against the Annals of Baronius Causabon justifies that the Pimander of Trismegistus was writ since the Apostles time by one that was half Christian and half Platonick In â—â—ne Mr. Selden observes that that Treatise of Origen's is a suppositious Work which says the Book of Iob was found in the House of Moses's Father-in-law Our Author refutes those that believed Iob was the same with Iobab in the 36 th Chapter of Genesis who was the great Grand-son of Esau He does not believe Iob Composed his History himself because it is writ in Verse and he does not disapprove the Opinion of Mr. Huet upon it who says that Moses having Collected divers Memoirs which were in Manuscript concerning the Life of Iob and heard upon that the Relation of many Persons composed a Work with all these Materials We shall hardly give Credit to this Proof that the Author makes use of for altho' he had a very great reason to say that a Man in such Afflictions as Iob was cou'd not entertain his Friends in Verse yet a Poetical Discourse is as likely on this occasion as in those that are recited in Tragedies or sung in Opera's yet it is not improbable that Iob himself after his Affairs were re-established might give the History of his Misfortunes in Verse This is an Abridgment of Mr. Selden's first Dissertation which is about eighteen Pages In the second he examines whether Moses was the Author of the Pentateuch and answers in the affirmative and refutes the Objections of Spinoza He thinks it very unadvised that some writ in Dutch against this impious Author because says he this wou'd make us fear that the Curiosity of the People wou'd be stirr'd up if these Disputes were manag'd in a Language that they understood not I believe that our Author speaks principally in respect to the Philosophical Works of Spinoza many think
Latin we might justly apply to him the words of Cato Utican on the Subject of Posthumius Albinus who being a Roman would nevertheless write in Greek and yet excused the badness of his Stile saying He did not well understand the Greek Tongue He had rather says this grave Senator beg Pardon for his Fault than not to commit it He has also Expressions so proper to the Greek Tongue that they could not have slipt from an Author that had writ in Latin had he been never so little versed in the Tongue for Example this Author translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui sunt ciro◠Ptolomaeum instead of saying barely Ptolomaeus or Ptolomaei Discipuli he also makes an Adjective of the proper Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he translates Clarus Mr. Dodwell goes much further and maintains that this Latin Version is so far from being the Original or made by St. Irenaeus as some have believed that it appeared not until a long time after the Death of this Father since Tertullian quotes this Work always in other terms though he writ thirty Years after The first that produced formal Testimonies was St. Augustin in his Books against Iulian. What is most strange is that it seems this Father did not know that St. Irenaeus writ in Greek this Version then must be made in the time that passed between St. Augustin and Tertullian and whereas St. Ierom makes no mention of it in his Catalogue composed the Year of our Saviour CCCLXXX and the Fourteenth of Theodosius it must needs be made between the Year CCCLXXXV and the time which St. Augustin speaks of Our Author thinks it is the Work of some French or Spaniard that was very ignorant in the Latin who undertook this Version upon the account of the Priscillianists who renew'd the Errors of the Gnosticks which St. Irenaeus had disputed against This Version was the occasion of a very singular Action which was that after the Heresies were smothered this Version was so rough and full of strange Matter that it was quite despised so that Gregory the Great could not find one simple Copy of it after an exact Search which he caused to be made and that none of the ancient Schoolmen speak of it But on the contrary the Greek Authors had several Copies of the Greek Original and there are Fragments of it in all Places And nevertheless now this excellent Greek is lost and the World is full of the bad Latin Translation the Fate of Books very often is like that of Fountains there are little Rivers that carry their Name into the very Sea and very considerable ones that lose themselves without any Name St. Irenaeus writ his Books both without Distinction or Arguments and his Translator or some other Authors have added what we see at this day IV. Our Author in his last Dissertation of the other Works of St. Irenaeus begins his Letter writ to Blastus and by the first to Florinus the first treated of Schism and the second of Monarchy Baronius thought that Florin's Errors oblig'd St. Irenaeus to write the Books against Heresies but Mr. Dodwell is not of his mind It is manifest that it is against the Valentinians that this Father intended these Works and Florinus taught a quite contrary Doctrin to that of these Hereticks for whereas these Hereticks establish'd two Principles the one good the other bad them Florinus made conformable to the Doctrin of the Church but he made that the Author of Good and Evil. As for Blastus he is acquitted of the Crime of Heresie whereof many Ancient and Modern accused him and it s believed he was but a Schismatick having done the Office of a Priest after he was deposed by his Bishop These two Letters were writ at the same time after his Work against the Hereticks according to our Author in the Year CLXXXII and the Third of Comodus and the Eighty fifth of Irenaeus Florinus did not stop at these Errors he soon fell into the Dreams of the Valentinians which obliged St. Irenaeus to write him a second Letter which he entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Eighth because it was writ against the Eighth des Eons de Valentinians Our Author believes that Irenaeus was above Eighty five years old when he writ it which was about the CLXXXII Year of Jesus Christ. Irenaeus writ also an Harangue against the Gentiles the Subject whereof was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Science It is known that Isocrates not having the necessary Talents for speaking publickly contented himself in writing several Orations with important Advise to them that ruled the People he was imitated by a great many others and the Christians themselves were assisted by this Custom to teach the Pagans the Truths of the Christian Religion and did not neglect to embellish their Orations with the vain Ornaments of the Sophists to move the Curiosity of the Readers whose Gust lay that way Such was then St. Irenaeus's Discourse of Science that it was addressed to the Greeks that is to say to all them that were not Christians for as the Christian Church succeeded that of the Iews and the Iews called all them Greeks that were not of their Religion so the Christians gave the same Name to all those that did not embrace their Opinions Mr. Dodwell believes that this Work was employ'd to refute the Opinion of some Philosophers who thought that by Study and Meditation one might raise himself beyond all that is sensible or material and to the perfect knowledge of God and of all Spiritual Beings and this by themselves that St. Irenaeus proved that Knowledge was reserved for the other Life and that we do not know in this but only by Faith St. Irenaeus writ another Work which he named the Demonstration of Preaching or of the Apostles Doctrin and dedicated it to one Mavejon to contradict several Writings that were father'd on the first Disciples of our Saviour and particularly the Sermons falsly attributed to St. Peter Mr. Dodwell says that the design of this Work was the same of that of the Prescriptions of Tertullian The Ancients speak yet of another Work of St. Irenaeus intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to St. Ierom's and Mr. Dodwell's Interpretations a Book containing divers Treatises our Author imploys a long Discourse to shew that St. Irenaeus had erected a School in his latter days and that he taught his Scholars what he himself had learned of the Apostles Disciples that is to say Apostolical Traditions and that this Work we speak of was a Collection of the Lessons that he made in that School It is pleasant to see the trouble Mr. Dodwell gives himself to establish this his Opinion and it is like he took it with pleasure because it tends to the general end he proposed to himself of reconciling the Traditions of the two first Ages of the Church with the Scripture What is very advantageous is that all these Enquiries include many
and things which were to fall out Read Hydaspes and you shall find that he hath much more clearly written of the Son of God and hath said that several Kings should arm themselves against Jesus Christ that they should hate him for those who bear his Name c. As the Preaching of the Gospel came in his time so in their time the Law and the Prophets were given to Barbarians and Philosophy to the Grecians which accustomed their Ears to the Preaching of the Gospel Clement speaks after the same manner in divers other Places and declares evidently enough that he believed Philosophy was amongst the Greeks what Prophecy was amongst the Hebrews and that God always gave equally to all Men the means of being Saved which was also the Opinion of divers other Greek Fathers Clement believed also that the Greeks had nothing good but what they had taken from the Barbarous People chiefly from the Iews and from the Books which he endeavours to prove in a thousand places and we know that this was the common Opinion of the Fathers who undertook to Censure the Philosophy of the Grecians The Iews said also the same thing as is plain by a Passage of Aristobulus a Peripatetick who is said to have been Tutor to Ptolomy and Philometor and who speaks thus Plato hath followed our Laws and shewn that he studied them well And before the time of Demetrius before even the Empire of Alexander and that of the Persians they were Translated by another besides the Seventy as well as the History of what happened to the Hebrews our Fellow-Citizens at their coming out of Egypt of what Remarkable things they did and saw and of the manner wherewith by force they possessed themselves of the Country of Canaan and how the whole Law was given so that it 's visible the Philosopher whom we have mentioned learned several things thereof for he had much Learning as well as Pythagoras who added to his Doctrin several of our Opinions But many things render this Author suspicious and as he is the only Man who has spoke of a Version made before the Empire of the Persians there is reason to doubt this is a Iewish Fable Howbeit it appears that in the time of this Author true or suppsititious the Iews accused the Pagans of having stolen from the Holy Books what good Opinions soever they had It is very probable that the Greeks learned several things of the Eastern People as of the Egyptians and Babilonians for they confess it themselves but if the thing was throughly examined it would perhaps be found that in Greece they spake very clearly of several things before the Iews spake thereof after the same manner and that these latter began to express themselves as the Greeks did only since they have had Commerce with them Proofs of this Conjecture might be brought at least as strong as all those which the Fathers urge to prove the contrary but as that would make us abandon too far our principal Subject whereof we treat here we shall not undertake to enter upon this matter It is more proper here to observe that though Clement often accuseth the Grecian Philosophers of Stealth and Robbery Yet he believ'd God had given them some of their Knowledge by the Ministry of Inferiour Angels whereas he instructed Christians by that of his Son The Lord of all Men says he of the Grecians as well as Barbarians perswades those who will believe in him for he forceth not him to receive Salvation who can chuse and do what depends upon time to embrace the Hope which God offereth unto him It 's he who gives Philosophy to the Grecians by the Ministry of Inferiour Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is a long time since that by the Commandment of God Angels were dispers'd amongst the Nations but the Opinion of such as believe is the Portion of the Lord. He after that proves at large in the same place that God is the Saviour of the Pagans as well as of the Iews In respect to the Ministry of Angels to reveal Philosophy to the Greeks Clement and those who were of this Opinion fell into it partly by reason of what Socrates said of his Demon who advertised him of several things and whereof Clement seems to speak in terms which may make us believe that he was perswaded Socrates spoke truth And this also doth not ill agree with the thoughts of the same Father and several others who believed according to many Pagan Philosophers that each Person had his Guardian Angel who would sometimes give him Advices It will be no wonder after that if Clement attributes a kind of Prophecy to Plato chiefly if we consider that the words of this Philosopher agree so well to Jesus Christ that scarcely at this day can the State better be described in which our Saviour was when he was Crucified upon the Cross. He describes an exact Virtue and saith Thus may be named the Virtue of a Just Man who notwithstanding should go for a wicked Man although he courageously followed Justice and who in spight of this evil Judgment which all the World should have of him should to his latest Breath walk in the ways of Virtue Yea though he was scourged though he should suffer divers Torments though he was kept in Irons though his Eyes were burned with a hot Iron though all manner of evil should be inflicted on him and lastly though he should be Crucified As to the rest it was not that Clement equaliz'd in any respect the Heathen Philosophy to that of the Doctrin of Jesus Christ. He acknowledged that before his coming it was but like a Degree or Preparation to Christianity and that Philosophers could pass but for Children if they were compared to Christians He looked upon Faith as necessary since the Gospel was Published throughout all the World Our Saviour having given saith he his Commandments to the Barbarians and Philosophy to the Greeks hath shut up Incredulity until his Coming at which time whosoever believeth not in him is unexcusable All the Books of Clement are full of these Opinions which he defends every where with much clearness and enlarges on them so that we may see in those Times these Opinions were not looked upon at least commonly as dangerous for there is no likelihood that he should have the Charge of Cathechist after his Master Pantenus nor that he shou'd have so many Praises bestow'd on him as afterwards appears if he had been considered as a Man infected with dangerous Sentiments St. Chrysostom hath maintained the same thing concerning the Salvation of Pagans in his Thirty eighth Homily upon St. Matthew It was necessary to observe in a few words these Opinions of Clement because otherwise divers places of his Writings could not be understood and that it was upon these Grounds he retained all he thought rational in the Notions of the Pagans rejecting only what appeared false unto him or incompatible with the
begins to apply his Rules for Criticism to the Books of the Bible and proves by them that Moses was really the Author of the Pentateuch since 't is Established by Holy Scripture by the Authority of Iesus Christ by the consent of all Nations and by the Authentick Testimonies of the most Ancient Authors It is necessary to observe that this Dissertation upon the Bible and all the rest of the Book is disposed in such order that each Article contains a following Discourse where he only proposes his opinion and maintains it by some Reasons which all the World agrees to After that is the Notes that include the Proofs and Authorities of what has been advanced in the precedent Article Following this Method the Author to prove that Moses writ the Books that bear his Name Cites in the Notes many passages of the Old and New Testament He says that the Samaritan Pentateuch being writ in ancient Hebrew Characters must necessarily be composed before the Captivity of Babylon where the use of these Characters were lost He relates the Testimonies of Manethon Philocorus Atheneus and other ancient Authors that Iosephus and the Primitive Christians have preserved some passages of to which he adds other Authors of a latter date and whose Works still remain amongst us as St. Strabo the Abridgment of Trogue-Pompeus Iuvenal Pliny Tacitus Longinus Porphirius Iulian c. And from this universal Consent he draws an invincible Argument to prove that Moses writ the Law and that he was the Law-giver of the Iews In the Notes he Answers Eleven Objections which seem to be drawn from the Critical History upon the Old Testament and the Sentiments of some Dutch Divines upon this Book which contains the Reasons of those who pretend that the Pentateuch is a Collection made upon the ancient Memoirs and Writings of Moses but compiled by some other In short he maintains that when they wou'd suppose that the reasons that are alledg'd against the Antiquity of the Pentateuch are all unanswerable they shou'd prove only that there is some Names of Towns or Countries changed some little words inserted to clear Difficulties and in fine that the Narration of the Death of Moses was necessary to be added to finish the History of the Pentateuch We have not the same certainty according to M. Du Pin in respect to the rest of the Historical Books since we are absolutely ignorant of the Authors of ' em The Judgment that he gives of the Book of Iob is that the Foundation of Narration is true But that the manner how this History is related the Stile that it is writ in the Discourses that were held between Iob and his Friends and what is said of his mean condition must be confest to have been much amplifyed and adorned with many feigned Circumstances to render the Narration more agreeable and useful For the Book of Wisdom which is commonly attributed to Solomon he thinks it to be composed by a Grecian that was a Jew who to imitate the Books of Solomon had taken many thoughts from thence In respect to the Book of Ecclesiasticus some have imagin'd that Iosephus acknowledg'd it to be Canonical because he cites a passage out of it in his Second Book against Appion But according to the observation of Mr. Pithou this allegation which is not in the ancient Version of Ruffinus was added to the Text of Iosephus * The Book of Esther was according to some in the Iews Canon but others deny it s ever being there Meliton rejects it and the Six last Chapters of this Book are not in the Hebrew Origen believed they were formerly and that they have since been lost But it is evident they are taken from many places says our Author and that they contain such things as were apparently Collated by some Greeks that were Iews St. Ierom formally rejects the Book of Baruck and denies its being Canonical in his Preface upon Ieremiah The Story of Tobias also is not in any ancient Catalogue placed in the Rank of Canonical Books no more than that of Iudith In a word the ancient Christians followed the Canon of the Iews for the Books of the Old Testament there is none else cited in the New and a great part of these are very often mentioned The first Catalogues of Canonical Books made by the Greek and Latin Ecclesiastick Authors comprehended none but these In the Chronicle of Eusebius the Books of the Maccabees are opposed to those of Holy Writ and placed with Iosephus and Africanus The Book of Wisdom and Ecclesiasticus are in the ancient Catalogues placed in the number of such Books as are most useful Except Canonical Nothing can be concluded in favour of their Divinity from any passages of the Fathers since Origen St. Ierom and St. Hillary place them in the number of Apocryphal Books Even from the time of St. Gregory the Great these Books were not in the Canon of the Holy Scripture since this Pope speaks in those terms We do nothing unreasonable in bringing the Testimony of such Books as are not Canonical since they were publisht for the Edification of the Church Many Ecclesiastical Authors both Greek and Latin agree only upon 22 Canonical Books joyning the History of Ruth to the Iudges and the Lamentation of Ieremiah to his Prophesies altho' they lived after the Third Council of Carthage and Innocent the First who placed the Maccabees and other Apocryphal Books in the Canon of Holy Writ Which shews adds the Author that these Definitions were not approved by all Authors nor followed by all Churches until it was intirely determined by the Council of Trent This Ecclesiastical Assembly has this common with others That the last Decrees do still abolish the preceeding ones Besides it is just that the Church of Rome who hath power to make new Articles of Faith should also have power to make those Books Canonical whence they take these new Articles III. In the Third Article of this Dissertation where there is the History of the Hebrew Text the Version of the 70 and other Greek Translators the History of Aristeus is refuted almost by the reasons that are mentioned in the Extract of Mr. Hodi Nevertheless he believes not that it can be absolutely denyed that there had been a Greek Version of the Bible made in the times of Ptolomy Philadelphus because there 's no likelyhood that the Authors of Books attributed to Aristeus and Aristobulus have wholly invented this mater But he rejects as a conjecture without any Ground the Opinion of Father Simon viz. That this Version was called the Version of the Seventy because it was approved by the Sanhedrin He also maintains against the common receiv'd opinion of the Learned that the Caldaick Language was not the only Language spoke by all the Iews at their return from the Babylonish Captivity but that many amongst them did then speak Hebrew and all of 'em understood it but that
Reader is not at all a loser in the Exchange either in the Number or Quality of Books for as they may be assured we had no interest in expunging some and putting in others which we cou'd yet wish had been more so we shou'd hardly put in worse than those we took out having perhaps as much Iudgment in Books as the first Single Collector and our Bookseller But to do our Bookseller Iustice in this affair we shall acquaint the World that he very readily offer'd to add â—en Sheets more than the Proposals for the same Money to wit 130 instead of 120 and this after he had receiv'd a deal of Subscription-Money because he wou'd have the Work Compleat and Perfect and lay more than a Common Obligation upon his Subscribers perhaps there has not been another such an Instance to be found amongst those of his Calling Our Bookseller has been extreamly harass'd about a Speedy Publication which above all Men he has least deserv'd for there 's no body more diligent in his Employ than himself as every body of his Acquaintance will acknowledge There were Six Presses at work Mr. Rush-worth's Collections were in the Press at the same time and there were Six Weeks Frost which hindred the Printers therefore no Reasonable Person can suppose our Bookseller careless in the Affair or responsible for things out of his Power We have also to Advertise that the Author of the Hebrew Punctuation has retir'd into the Countrey where his necessary business will take up a great part of his time yet whatever Letters Objections c. shall be sent to him about his Performance if they be directed to our Bookseller they will come to his hands and he will notwithstanding his business set apart so much time as to maintain what he has advanc'd and to Answer all Objections whatever The Reader is to expect one other Inconvenience which was almost impossible to be avoided in having to do with six Presses the Abstracts are not exactly placed Dupin's Works being divided one Volume in one place and another in another but the Table will rectifie that Error only in one place the Printer has through a Mistake broken off in the midst of Bishop Ushers Works p. 37. and began another Subject and what shou'd have follow'd is transferred to page 65. which the Reader is desir'd to Correct and make a note of Reference with his Pen. And also instead of The the Direction word in page 316 should be Apostolici He that translated above an hundred of these Sheets is a Frenchman a Stranger to us and tho' we have revis'd all we cou'd not possibly give the Style a new Air and turn unless we had wholly alter'd it which wou'd have been so much labour that we had better to have translated all over again However this we can say for the Translation that its greatest Fault is that it keeps too nâ—ar the Original which the severest searcher after Truth will not be sorry to find for there 's less Error in such a Translation than in one where an affected profuse Liberty is assumed And after all we can't promise that in this hasty Review we have been rigid enough in our Examination only we hope there 's nothing very Material and if so a few small defects may easily be pardon'd by the Ingenious when they reflect of what great Vse this YOUNG STUDENTS LIBRARY will be to the World of which we shall now speak a word or two This Book is a kind of a Common Theatre where every person may Act or take such Part as pleases him best and what he does not like he may pass over assuring himself that every ones Iudgment not being like his another may choose what he mislikes and so every one may be pleas'd in their Turns A Book of this Nature provided every one follows the Rule just now laid down will solve the Common Complaint of Authors viz. that it 's impossible to please every Body for there 's scarce any one that can't find some Subjects here very agreeable to his Iudgment which if it alters may be refurnisht either by something new or perhaps by the very same things that displeas'd before Only here 's one Inconvenience depends upon this Variety to wit The unsetling people in their Iudgments and Perswasions To such we answer That what we here offer to the VVorld is rather a History of Books than a Method for people to fix their Iudgments by Here are several Subjects and some such as are diversely treated of but this hinders not the profit of the Reader since 't is universally granted that Diversity and Opposition shew the way to Truth It wou'd be an endless Task to Comment upon every good Thing that we find abstracted to our Hand or to expect that we shou'd censure what we find disagreeable to our Iudgments 't is enough to expunge such things in Divinity where Fundamentals are attaque'd by Libeâ—tines or Atheists we think we ought not to do it in any other Sciences let 'em all find out â—ruth after their own manner which when the Reader has fully consider'd he may by their Errors avoid Falsehood and raise one new Model out of their best Materials These Treatises are not only pleasant as to their Variety but useful for their Brevity there being the Substance and Value of a Considerable Part of a good Library brought within the Compass of this one Volume which as it will spare much Labour a man being able to peruse here more of an Author in half an hour than in half a day in the Author himself so it will save a great deal of Expences to such as wou'd be Master of the Knowledge of many Books by laying out a little Mony the performances of the Author and Quality if known being here Epitomiz'd and such as wou'd see more than oâ—â— Abstract may by the Title be directed where to buy the Author himself That there can be no Convenience without its Inconvenience we are satisfi'd and it may be alledg'd that Compendia sunt Dispendia but that this is an Error we dare appeal to the Encouragements that the Journal des Scavans the Republique des Lettres and the Universelle Bibliotheque c. out of which these Abstracts are Translated have met with from all the Men of Letters beyond Sea So that it must first be shewed that what has been so universally approved by the Ingenious in other Nations shou'd not also meet with the same Success here amongst us when Translated into English which to doubt wou'd be to question the Capacity Spirit and penetrating Genius of our Nation In fine We hope the Iudicious Reader will also pardon the Errataâ—s of the Press and with his own Pen Correct such Faults as may happen that way we having only had leisure to revise what went in not what comes out of the Press tho' we hope there 's nothing of an Error has escaped that 's very Material Directions to the Bookbinder
PAste a small piece of paper over those three lines beginning with a Hand at the end of page 240 and place all the seven Alphabets as they lie in order beginning with A in the first Alphabet and next place A in the second Alphabet and all the rest in the same order for the placing A in the fourth Alphabet first of all tho' the Subject Matter of that part would more properly come there will make some persons apprehend the Book Imperfect AN ESSAY Upon all sorts of LEARNING Written by the Athenian Society Of Learning in General HAppiness is the end of every Intelligent Being for this we Court whatever appears agreeable to us some seek it in Riches and Preferments some in Gratifying their senses but the Wise Man pursues it in such refin'd speculations as are most becoming the Dignity of his Nature He that knows most comes nearest to the perfection of his Maker and who can transcribe a fairer Copy than he that imitates the Eternal Wisdom 'T is the first question in Philosophy whether a thing be or exist because ' twoud be a fruitless Labour to search into the Nature of that which has no Being but the Universal consent of Humanity about the Inquiries after Wisdom resolves this first Question And it won't be altogether impertinent to examine here the reasons of these Inquiries That which puts in for preheminence amongst the rest is the Analogy betwixt the Power and Subject the proportion between the Mind and Science The spirit of man is continually upon the Wing Visiting every Element and examining more or less the Treasuries of Nature Storing up from thence what his inclination dictates and if he fails in his Expectation he makes a second Choice and so on Nor does this different Genius of Persons lessen the truth of our Maxim as to the Analogy betwixt the Mind and Science but rather confirm it for tho' some chuse Evil or Ignorance 't is under the notion of Good or Science for to pursue Evil as Evil is impossible 't is a rape upon the very Will and to Chuse Ignâ—rance as Ignorance is a Contradiction for when a Man chuses to be ignorant of such a Science 't is because he wou'd discover some other good in the absence of it Nay even in self destruction where the Wretched promise themselves an Ignorance of all their Evils 't is not so much to avoid their Evils as to discover some unknown rest in their Non-being So unaccountably desirous is Mankind of new discoveries as Seneca observes the happy are weary of pleasure and even seek out misery for a Change and we must believe him a Schismatic from Humane Nature that disclaims a Propriety in some sort of Knowledge and Learning Twou'd be a tedious and unprofitable task to make a particular Survey of the infinite variety and different application of Humane Studies and 't is an unhappy truth that for the most part the Body comes in for a larger share than the Mind the accomplishments of this are postpon'd to the gratification of that because appearances have brib'd so many Judgments from making a strict examination and amongst those few that pretend to enquiries how small a number can perfect the attempt without prejudices Hence it is that true Honour is baffled and outrival'd by dress challenges Pageantry and Gay Retinues True nobility is the effect of a Pious and Learned Education A noble Custom of the Mind promises an happy Harvest of a flourishing Republick it fixes Crowns by Counsel prevents and resolves the Riddles of Plots and Insurrections it procures the Love of wise Men and the reverence of Fools settles a reputation that outbraves the ruines of Age the Revolutions of Empires in short it teaches us to be Happy since it 's a friend to both the Mind and Body and secures an interest in both Worlds A Doctor of the Civil Law who had more Estate than Reason had the honour of Knighthood confer'd upon him by Sigismund the Emperor whereupon he began to value himself more and his old acquaintance less the Emperor hearing of it and meeting him at the Council of Constance he publickly accosted him in these words Fool who preferrest Knighthood before Learning the gingles of fame before the true worth of the Mind I can coin a thousand Knights in one Day but not one Doctor in a thousand years Who can be proud of his debts or any advantages which are not the effects of his own Merit but of Nature or Providence without being ridiculous and attracting a greater blemish than an Hereditary Estate can compensate Wou'd a Gentleman deserve his Name and the gifts of Nature his Study must be the Laws of Nations the foundations of Common-Wealths the Examples of such as by their own virtue have ennobled mean Families and other such tasks as Learning and Knowledge may suggest to him How many feeble Families are degenerated into contempt and baseness for want of such a Study and how many now are and have been always mean and contemptible for being haters of thinking and eternal Truants from the School of Learning and Vertue My Lord Verulam whose observations have deservedly Characteriz'd him a wise Man tells us That Learning is the perfection of Reason the only Note of distinction between Men and Beasts delivering the Mind from Wilderness and Barbarism It is Religions Handmaid the great Honour and Accomplishment of a Person or Nation the most Vniversal and useful Interest that God vouchsafeth to the Sons of Men. Cato's distich deserves the Study of more than School-boys Instrue praeceptis animum nec discere cesses Nam sine Doctrina vita est quasi mortis Imago Which may be thus Englished In Learnings precepts spend thy utmost breath Life without Learning bears the stamp of Death Learning is of Universal extension like the Sun it denys not its Rays and benign influence to any one that will but open their eyes other Treasures may be Monopoliz'd and engrost but this is encreas'd by Communication and diffusion and the more a Man imparts the more he retains and encreases his first store Thus far of Science or Learning in general which rather than a Wise man wou'd be depriv'd of he wou'd even steal it from the Minutes of a necessary rest or recreation we shall now descend to particulars but our short limits will rather confine us to shew the use and method of obtaining them than a full and distinct Treatise of every head and first of Divinity Divinity That there is a God no person can doubt that will open his eyes if we look upon the Heavens the regular motions of those vast Bodies that determine times and Seasons every object about us whether Brutes Fishes Fouls Trees or Minerals each one indued with a Soul or Nature not to be dissected by the greatest Philosophers but above all when we look upon our selves and consider the wonderfulness of our Structure the curiosity of our Frame the Ideas reasonings conclusions on
Common-Wealths The Reverse of Fortunes the Religions Politicks and Governments of Foreign Nations by this we may consult what practices have Establish'd Kingdoms what Laws have render'd any particular Nation more Safe happy and Civiliz'd than its Neighbours and what has Contributed to the Weakness and Overthrow of Bodies-Politick and what has Facilitated its Rise and Settlement and in a Prospect of the whole a New Scheme may be drawn for future Ages to act by Longum iter per praecepta breve Essicax per exempla Wisdom got by Experience is usually very Expensive Tedious and Uncertain Several Experiences confirm ones Knowledge and a Man's Life is too little to make many in every Case But if he finds e'm faithfully done to his hands the labour is sav'd and he may grow wise at the expence of other Mens Studies It was Thales that said of History Nil Mortem à vita differre because the Life of the Deceased depends upon the remembrance of the Living Mr. Brathwait in his Nursery for Gentry says Wou'd you be enabled for Company no better Medium than Knowledge in History It wou'd be a dispraise to advance an Elogy upon this Study which reconciles all times but futurity renders all the spatious Globe of the Inhabited World common and familiar to a Man that never Travelled We may see all Asia Africa and America in England all the Confederate Countreys in ones Closet Encompass the World with Drake make New Discoveries with Columbus Visit the Grand Seignior in the Seraglio Converse with Seneca and Cato Consult with Alexander Caesar and Pompey In a word whatever Humanity has done that 's Noble Great and Surprizing either by Action or Suffering may by us be done over again in the Theory and if we have Souls capable of Transcribing the bravest Copies we may meet Instances worth our Emulation History is as by some called the World's Recorder and according to my Lord Montague we must confess That no wise Man can be an Experienc'd Statist that was not frequent in History Another tells us That to be acquainted with History purchases more wisdom than the Strictest Rules of Policy for that the first do furnish us with Instances as well as Rules and as it were personates the Rule drawing out more into full proportion History best suits the Solidest Heads Whence we find that Caesar made it his Comment We read that King Alphonsus by Reading Livy and Ferdinand of Sicily by Reading Quintus Curtius recovered their Health when all the Physical Doses they took prov'd ineffectual but whether 't is Friendly to the Body or not 't is not our business to determine Sure we are that 't is Friendly to the Mind cultivates and informs it in what is very agreeable to its Nature we mean Knowledge therein imitating its Divine Original History is the most admirable foundation for Politicks by this may be discovered all that 's necessary for a Kingdoms Safety and Peace the Stratagems of War an account of the Management of the deepest Plots and Contrivances and the carrying on such Measures for every Publick Affair whether in respect to Enemies or Allies as the deepest Heads have ever yet practis'd And as History is so useful to such as are intrusted with the Charge of Common-wealths so 't is not less necessary for the Settling and Establishment of the Christian Religion We find a Great part of the World Worship Inanimate Beings others Sacrifice to Devils others propagate a Worship made up of the most ridiculous Fables as the Turks c. and many that profess the Christian Religion are so far degenerated from the Native Simplicity and Purity of it as that 't is now another thing A Reasonable Creature born into the World and finding in himself a Principle of Adoration of some Vnknown Being can't forbear an Enquiry into Religion but when he finds so many Religions so great a Diversity of Divine Worship and every Party willing to believe themselves in the Right and condemning all the rest of Mankind that are not of their Opinion This is enough to surprize such a Person but at the same time he will make this necessary Consequence after a little thought and application of Mind Certain I am that there 's a God and as certain that this God ought to be Worshipped after such a manner as is most Suitable to his Nature and the quality of the Worshipper as to his Nature it 's too fine and Spiritual to be pleas'd with any Adoration but what is Spiritual and as for Man the Creature that is to pay this Homage and Adoration he is a Reasonable Being and therefore it 's also Necessary that the Worship he pays be the most reasonable and perfect that his Nature will admit of Now a Man needs not go out of himself to consult what Reason is he has no more to do than to see what Religion is most agreeable to his Reason and most worthy the Dignity of his Nature we speak here of unprejudic'd persons And then History will inform him what has been practis'd and shew him that Christianity is the most noble sincere and pure Religion in the World but in this we refer you to what we have already spoken upon the foregoing Subject of Divinity There only remains to inform our Reader That 't is not onely Books but Maps Monuments Bass-Reliefs Medals and all Antient Descriptions that mightily strengthen and confirm History therefore 't wou'd be very useful to read such Authors as have treated upon Medals c. In our Catalogue of Miscellanies especially the Iournal des Scavans there are several of them The following Catalogue will be of great use in this Study HISTORY CHardin's Voyages into Persia fol. Embassie of the Five Jesuits into Siam fol. Chaumont's Embassie into Siam fol. Cornellis's Historical and Geographical Memoirs of Morea Negrepont and the Maritime places unto Thessalonica Dapper's Description of Africk in fol. Tavernier 's Travels in fol. Leti Historia Genevrina in 5 Volumes in Twelves Mr. Amelot's History of the Government of Venice Ortelius Mercator Cambden's Britannia Caesar's Commentaries Philo-Judaeus Cornelius Tacitus fol. Daniel's History of England fol. Lord Bacon of Henry the 7 th History of the Roman Empire Livies History Elzevir's Edition with Notes Supplementum Livianum Johannis Florus in Usum Dephini Valerius Maximus Utropius Suetonius Tranquillus Justinus Historicus Thucidides Translated out of Greek by Hobbs Zenophon Herodotus Diodorus Siculus in fol. Sir William Temple's Memoirs Dagoraeus VVhear his Method of Reading Histories Burnet's History of the Reformation Bishop Abbot's brief Description of the World in Twelves Davilla's History of the Civil Wars of France fol. Guichardin's History of Italy fol. History of Ireland Amour's Historical Account of the Roman State c. fol. Blome's Britannia Baker's Chronicles of the Kings of England fol. Bacon's Resuscitatio fol. Caesar's Commentaries fol. Heylin's Cosmography fol. Herbert's Life and Reign of King Henry the Eighth fol. Howel's Institution of General History fol.
History of Barbados and the Caribbee Islands fol. Lodges Translation of the History of Josephus fol. Ogleby's History of China in 2 Vol. fol. History of Africa fol. History of America fol. History of Japan fol. History of Asia fol. Plutarch's Lives Printed by Sawbridge fol. Rawleigh's History of the World fol. Rushworth's Historical Collections all the Parts fol. Rycaut's History of the Turkish Empire fol. Knowl's History of the Turks fol. Spotswood's History of the Church of Scotland fol. Andrew's History of Scotland fol. State of New-England in reference to the War with the Indians in the years 1675 1676 fol. The English Atlas in two Vol. fol. An Historical Relation of the Island of Ceylon in the East-Indies fol. Cave's Ecclesiastici or Lives of c. fol. Wheeler's Voyage into Greece fol. The Travels of Monsieur Thevenot into the Levant fol. The VVorks of the famous Historian Salust Philosophy PHILOSOPHY may be consider'd under these two Heads Natural and Moral The first of which by Reason of the strange Alterations that have been made in it may be again Subdivided into Speculative and Experimental Speculative Philosophy was mostly the Study of the Antients not that they were without some little of the Practick and Demonstration especially in Greece It wou'd be too long to run through the several Orders and Practices of the Eastern Philosophers where we may properly say Mankind took its Original that is discovered the ways of Living with safety convenience and delight The Chaldeans and Assyrians made some small progress before the Eastern parts but it was so dark mysterious and hieroglyphical and so confin'd to a certain sort of Men that the VVorld was but little the better for it but for a fuller Account of the Manner of its increase the different Sects that patroniz'd c. VVe refer you to the Abstract of Stanlyes Lives of the Philosophers which you shall find in this Book Our chief design in this Essay being to shew the Usefulness of it and the readiest way to attain it But first we must consider the distinction we have made of Speculative and Experimental and as much as possible Exclude the first for an indefatigable and laborious Search into Natural Experiments they being only the Certain Sure Method to gather a true Body of Philosophy for the Antient Way of clapping up an entire building of Sciences upon pure Contemplation may make indeed an Admirable Fabrick but the Materials are such as can promise no lasting one Hence 't was that our ever Famous ROYAL SOCIETY that Great Enfranchizer of Experimental Truth and Knowledge assum'd the Motto Nullius in Verba The great Vse then of Natural Philosophy whose true Origine depends upon Experiments is manifold one can scarce think of any Affair in a practical Life any Imploy Profession or Business whatever but may receive great Advantages from it Nor is the Usefulness of it in the private Government of mens Minds less than its Advantages in respect of their publick Practices This is very apparent if we consider that our Mind has a great dependance upon our Body's Hence the Poets wish had a happy Conjunction in 't Mens sana in Corpore sano the least disturbance to the Body incapacitates the Mind from a free and easie Speculation an unfortunate Blow sometimes wholly takes away the Use of Right Reasoning and on the contrary a healthful and sound Body facilitates the Labours of the Mind Now no Man can be so insensible as not to see the vast Usefulness of this Science to the Body and how properly 't is call'd Natural Philosophy not to mention the great Delight and Satisfaction the Mind receives in Theory of it either by Converse or Reading But when we come to Practice all the World agrees in a common Suffrage All the Mechanick Arts acknowledge the Usefulness both in new Inventions and Improvements of what things are already found out Merchandize the main Sinew of Bodies Politick ows its great Assistance to the Invention of the Compass and if Encouragement were given no doubt but the Method of finding out a Longitude at Sea might make this universal Correspondence of Nations more safe speedy and by consequence more Advantagious we being very well satisfied that such a Task is not impossible But Experiments are not only confin'd to the Sea abroad All domestick Affairs have a very great share in this Study and the Benefits accrewing from it as Instruments for the Help and greater Perfection of the Senses than former Ages knew of viz. Microscopes Otocoustions c. Engines and Devices for the speedier making of all Manufactures Now Methods of Improving Lands restoring the Barrenness of Soyl Management of Agriculture The bettering of Corn Fruit c. in short for the greatest Advantages of a laborious Life which Adams Transgression has subjected his Posterity to As to Moral Philosophy the well governing of Mens Lives and Manners it has been a Subject very nobly treated on by Cato Seneca Epicurus Epictetus and several of the Antient Philosophers 'T is a faint Essay to Christianity and those Precepts that have been laid down by those Great Men are so far both beyond the Knowledge and Practice of most Christians that we doubt not but at the day of Judgment they will condemn them We might add more and say we doubt not but that they may easily be sav'd and share of as great Degrees of Glory as many Christians Ro. 2.14 compar'd with v. 12. shews that Heathens have a Law of Nature which dictates the Notions of God Justice Temperance c. and that they shall be judg'd neither by the Precepts of Christianity or Law of Moses but by this Law and if they sin against it they shall perish by it Now 't is plain that the Antithesis holds that if they act agreeably to it they shall be saved by it Nor will that Text exclude 'em that says There 's no name under Heaven given whereby we may be saved but by the Name of the Lord Iesus For it 's a plain Consequence that if they believe on God they also believe virtually in Iesus Christ who is of the same Essence or one God with his Father that this virtual Belief is that which will save Men and not the bare Nominal Letters that make up the Name of Iesus Christ is plain from the different Sounds and Expressions in different Nations Besides if we believe on Emanuel Shiloh c. 't is the same thing and this is yet plainer when we consider that some good Christians born deaf and dumb have by outward Signs and Motions receiv'd a very fair Idea or virtual Knowledge of Iesus Christ and have liv'd and dy'd without ever hearing of the Name Lastly without this virtual Power all Children wou'd certainly be damn'd whether baptiz'd or not which the Christian Church never yet believ'd since it was a Church But to leave this Digression the Advantage and Use of Moral Philosophy can't want a high Recommendation when we see
some that will have the Moderns far Excel the Antients in both They compare the Statue of Daphne and Apollo of Michael Angelo with the Grecian Venus now at Florence the Grand Duke having given above thirty thousand Pounds for it tho' by stealth got from Rome they tell you that the Venus of the Grecians has Admirable Proportion but 't is still Stone there is a stiffness which shews it still to be an Image without Life but the Daphne of Michael Angelo appears to be Flesh and Blood her Breast sinking under the Fingers of Apollo when he lays his Hand there These same Gentlemen will have it that our Moderns far Excel the Antients in Picture nay some have been so grosly ignorant as to pretend the Grecians were meer Blockheads to any of our Contemporary Artists much more to Raphael Urbin Titian Rubens c. That a House or Sign Painter with us Excell'd Apelles that drew the Mistress of Alexander and Alexander himself Tho' we can never be of their Opinion since we are sensible that 't is built on a wrong Bottom because the Paintings of Greece are lost they therefore conclude from a Daubing found in a Cave that they were such Bunglers which without doubt was rather the performance of some of the grosser and more ignorant Ages in the World when all Sciences were forgot and Europe drown'd in a general Darkness and Barbarity For tho' some alledge against the Testimony of Pliny because he took too much of his Natural History upon trust yet we can never admit that enough to invalidate his Account of things which requir'd no more than the Eye to judge of being things that he daily convers'd with in Rome which he abundantly declares when he tells us the Pictures he mentions were extant in his time in the Temples of that City The disadvantage the Antients have is that we have our Pieces still extant but theirs all lost Painting is an Art that is not to be learn'd by those Methods that other Arts are for Books will afford very little help The Directions of a Master and a timely beginning are absolutely necessary for if you once get an ill habit and a vicious way of Drawing 't will scarce ever be possible to recover it The most gainful Painting in this Nation is drawing to the Life which to be a Master in requires many years Practice As 't is said of Poetry Poet a nascitur non sit so I may in some measure say of Painting that he that will expect to be a Master must have a Genius naturally enclin'd to it else so near a kin 't is to Poetry he will be but an indifferent Man at it tho' with this difference that a Painter that is not extraordinary may live by his Trade and have his Pieces hung in the Company of the best yet Mediocribus esse poetis non dii non homines non concessêre Columnae But if a Gentleman has a mind for his Diversion to apply himself to Painting Landskips and Perspective are the most proper for him the first being to be learn'd in a years time to such a degree of Perfection if the Disciple have a Genius for Painting that he wou'd be able to live by it and by Consequence enough for any Gentlemans Diversion There are Books which Treat of Painting and Drawing one of the best of which is Sandersons we have formerly seen a Book under the Name of Michael Angelo on the same Subject There 's an Account of Painting lately publish'd in fol. Dedicated to their Majesties Mr. Writes Account of my Lord Castlemains Embassy to Rome Ars pictoria in fol. But instead of relying altogether on Books we refer you to the Choicest Catalogues of Picture you can meet with at Auctions which you may imitate Geometry THe Use of this admirable Science is so general and so well known that it scarce requires a Discussion of it here for who is ignorant that all our most Necessary as well as most Noble Arts and Sciences depend on it as to the First there is none of the Mechanicks can ever be brought to Perfection without it and so the second as Painting and Architecture c. take their Original from it What cou'd the Performers in the First do without it in drawing a Face the several postures of the Body and all manner of Buildings If they were ignorant of Proportion Angles Circles Squares c. all their Works wou'd want Beauty and themselves Satisfaction when they come to view the product of Fancy and Guess where Certainty is requir'd So in Architecture none can even merit the name of Master without more than an ordinary Skill in this Science Besides no Gentleman can be a Judge of the Performances of either without an Insight into Geometry What is said of these two will also reach Statuarists and other Carvers But to return to our Subject The Knowledge of a Point or a Line which is compos'd of a continu'd Chain of Points in its several Forms as Right and Curve to know a Superficies which is bounded by Lines as a Line is by Points the difference of Superficies viz. a plain Superficies that lies strait between its Lines and a curved one that lies not within two Lines besides the other Consideration of Superficies as a Convex and Concave To know the Quality of Angels as right obtuse and acute Angles of points that are the Bounds of Lines as Lines are of a Superficies and a Superficies of a Body of Circles Diameters Segments greater and lesser of four square Figures many square Figures Of Triangles their several Lines of Parallel Lines either Circular or Right or any other Form where the Lines are Equidistant Of Erecting and letting fall Perpendiculars of drawing parallel Lines of dividing Lines into two or more equal or unequal Parts Of cuting any Number of Parts from any Right Line given Of finding out all the Chords Lines of a Circle c. Of having the Segment of a Circle to find out the Center and consequently the whole adding several Circles into one Of Substracting lesser Circles out of greater in short all the Doctrine of Triangles too long to be here enumerated the Knowledge of all this I say is absolutely necessary in most if not all our Mechanicks A Joyner can't so much as cut out a Round Table unless he understand a Circle or a Carpenter square a piece of Timber unless he know by the Rule of square Figures when his Work is finish'd The Watch and Clock-makers wou'd be at a loss if it were not for this Science But if we ascend higher no Builder can raise a Fabrick without Geometry or rather not regularly design one the manual Operators in our common Buildings very seldom being Proficients in any Rule but that of Wood or Brass or Iron which serves them instead of Geometrical Problems but if you come to the Nobler Structures what can any man do to the making of Pillars Arches to omit the rest of the
of the Book of Samuel of the Chronicles and of Kings put together according as the order of events required Here are also many Psalms with the occasions and most difficult passages of the Canticles explained after the manner of our Author that is to say according to the method of the Rabbins who only guessed at many things in ancient History Whereof see an example in C. 58. about the explication of Psalm 58.35 but as neither the time nor the Authors of all the Psalms are not known Lightfoot could not range them in Chronological order Which has obliged him to place the Book of Psalms after the the 35 th chapter of the 1 st Book of Chronicles In this place he makes divers reflections upon the gathering together of these Sacred Songs Ps. 71. He tells us the Book of Proverbs and the Song of Songs was written when Solomon had finished the buildings he had undertaken He believes that the Song of Songs was composed by this Prince upon his Marrying the King of Egypt's Daughter who that being a very hot Country was Brown as it is Cant. 1.5 6. but his chief end was to represent the Spiritual Marriage of Jesus Christ with his Church under the sensible Type of his own with an Egyptian As for the Ecclesiastes Lightfoot places it much later and thinks it a work that he composed in the time of his Repentance see Pag. 26. from this place the Books of the Kings and Chronicles are Printed in Columns so that one may see at first view the conformity and difference which is between them as there is in this History many Chronological difficulties so Lightfoot is more exact to mark the years of every Prince 5. Being come to the Reign of Vzziah whom the Scripture also calls Azarias he saith that before that time there always had been some Prophets but that none of them had left his Prophecies in writing And according to him 't was in this time that the Prophets begun to write On this occasion he describes the order and end of the Prophecies of Hosea Ioel Amos Obadiah and Ionas he maintains that the first occasion of the Prophecies of Hosea was the death of Zacharias Son of Barachia As all that this Prophet saith cannot relate to one time only so he here mentions but the four first Chapters the others are each in their place He hath observed the same order in regard to the rest who have prophesied in divers times Those according to his Judgment whose Predictions have been delivered in the same time are inserted entire in the places where Lightfoot speaks of what happened at that time as Nahum Zephaniah c. 6. The Book of Esdras immediately followeth the first of Chronicles It was then that Cyrus published his Edict by which he permitted the Jews to return to their Countrey for tho' Darius of Media or Astyages as the Greeks call him lived at that time it was made in the name of Cyrus his Grandson Lightfoot makes divers remarks upon this Darius of Media to p. 113. in explaining the 5th Chapter of Daniel and to p. 136. he speaks of several things during the Reign of Cyrus and the Succession of the Kings of Persia. Lightfoot inserts the History of Esdras after the 4th Chapter of Esdras He believes the Assuerus mentioned in this History was also called Artaxerxes and that he was called Assuerus from the name of one of his Predecessors which is spoken of in Dan. 9.1 to wit the Grandfather of Cyrus whom the Greeks called according to Lightfoot Astyages He makes this Assuerus immediately to follow Cyrus 7. Nehemiah and Malachy end this work and the Spirit of Prophecy having ceased among the Jews the Books that they have since made have not had the same Authority as those that preceded them Lightfoot explains here the difficult Chronologies that he meets with in his way 2. The Harmony of the Old Testament is followed with some remarks upon Genesis and Exodus the first are entituled Paucae ac novellae observationes super librum Geneseos quarum pleraeque certae caeterae probabiles sunt omnes autem innoxiae ac raro antea auditae It is a Collection of divers Rabbinical Remarks or like in subtilty to those of the Rabbins They conjecture at many things according to the custom of these ingenious Doctors for example That the first natural Day in the Climat of the Garden of Eden was thirty six hours long even as the day whereof mention is made in the 10 th Chapter of Joshua That the Moon and some Stars were created before the Sun That it was at the full before the Sun appeared which then augmented its Light but that the Earth hindering the sight thereof it appeared not to Adam till six days after who saw it in its first quarter after that the Promise had cleared the darkness of the Fall That the clean Beasts were created in each kind to the number seven whereof three pairs were destined to the propagation of their kind and the seventh to be sacrificed by Adam after he had sinned but that there was but one pair of each kind of unclean Animals c. His Remarks upon Exodus bear this Title Manipulus spicilegiorum è libro Exodi ubi solutio probabilis scrupulorum quorundam manifestorum explanatio difficiliorum textuum qui hoc libro occurrunt antea ab aliis raro exhibitae These Remarks keep much of the subtilty of the preceding ones therein is nevertheless seen a method a little more conform to that which the Interpreters of the holy Scripture commonly follow Every Section contains particular Remarks which have no connexion one with the other and there are 59 Questions which we cannot undertake to make an exact Extract of We shall only bring two or three of them by which you may judge of the rest Lightfoot believes that the 88 th and 89 th Psalms are the most Antient Works that remain amongst us and are made by Heman and Ethan Sons of Zerach as hath already been remarked who lived in the time of the Egyptian Slavery He makes answer to those who oppose him therein that Ethan speaks of David 1. That this might be a Spirit of Prophecy as 't is spoken of Samuel in Psal. 99. which the Hebrews believe to be of Moses 2. That Prophet having left some Writings they have been polished and augmented by others who had also the gift of Prophecy according as certain things present past or to come required it This will plainly appear saith Lightfoot if we compare the 18th Psalm with the first of Sam. chap. 22. Obadiah with Ieremiah c. 49. v. 14. 1 Chron. c. 16. with Psal. 92. 105. 2 Pet. c. 2. with the Epistle of St. Iude. He believes that this piece of Ethan hath likewise been polished in David's time and that several times the name of David was then inserted from Section the 30th unto the end Our Author endeavours to describe the Tabernacle and
took all imaginable care that the Roman Religion should not make any progress in Ireland yet it stole in by the negligence of other Bishops insomuch that that Party which maintain'd it did sensibly increase and grow strong It was this that oblig'd King Charles the first to write a Letter to the Primate of Ireland which is to be found in page 38. wherein he authorizes him to write Letters of Exhortation to all the Bishops of Ireland that they shou'd discharge their duty better than they had done About the latter end of the year 1631. Vsher makes a Voyage into England where he publish'd a small English Treatise concerning the Antient Religion of Ireland and of the People which inhabited the North of Scotland and of England he shews in this Treatise how it was in respect to the Essential parts of the same Religion which at present is establish'd in England and which is very forreign to that of the Roman Catholicks The year following our Arch-Bishop return'd into Ireland and publish'd a Collection intituled Veterum Epistolarum Hibernicarum Sylloge whereof the first Pieces were written about the year 1590. and the last about 1180. there one may learn the Ecclesiastical Antiquities of Ireland In 1639. which was seven years after he publish'd his Book intituled Britannicarum Ecclesiarum Antiquitates wherein he inserted the History of Pelagius and his Sentiments There are to be found the Antiquities of the most distant Churches of Great Britain since Christianity was Preached there that is to say since about 20 years after the death of Jesus Christ. In 1640. Vsher makes a Voyage into England with his Family with design to return very soon into Ireland but the Civil Wars hinder'd him insomuch that he cou'd never return to his Country again T is said that in the year following he brought the King to sign the death of the Earl of Strafford but as to this Dr. Parr speaks very much in his Justification he afterwards shews us after what manner he lost all that he had in Ireland except his Library which he brought into England Strangers very much envyed this great man that his Compatriots shou'd offer him divers Places of Retreat The Heads of the University of Leiden soon gave him a considerable Pension and offered him the Title of Honourable Professor if he wou'd come into Holland The Cardinal Richelieu sent him his Medal and also proffer'd to him a great Pension with the liberty of professing his Religion in France if he wou'd come thither Our Arch-Bishop thank'd him and sent him a Present of Irish Grey-Hounds and other Rarities of that Country Three years after he publish'd a small Treatise intituled A Geographical and Historical Research touching Asia Minor properly so call'd to wit Lydia whereof frequent mention is made in the New Testament and which the Ecclesiastical Writers and other Authors call'd Proconsulary Asia or the Diocess of Asia In this Treatise there is a Geographical Description of Asia Minor and of its different Provinces as that of Caria and Lydia under which the Romans comprehend Ionia and Aeolia Vsher shews there 1. That Asia whereof mention is made in the New Testament and the Seven Churches which St. Iohn spoke of in the Apocalypse were included in Lydia that every one of these Cities were the Chief of a small Province and because of this Division they were chosen to be the principal Seats of the Bishops of Asia 2. That the Roman Provinces had not always the same extension but were often contracted or enlarg'd for reasons of State thus the Empire was otherwise divided under Augustus than it was under Constantine under whom Proconsulary Asia had more narrow bounds than formerly 't is remarkable that under this last Emperor Proconsulary Asia which was govern'd by a Proconsul of the Diocess of Asia from whence the Governor was call'd Vicarius or Comes Asiae or Dioceseos Asianae but this division was afterwards chang'd under his Successors and whereas every Province had but one Metropolis to satisfie the ambition of some Bishops 't was permitted to two of 'em at the same time to take the Title of Metropolitan 3. That under Constantine Ephesus was the place where the Governors of Asia met to form a kind of Council which decided affairs of importance and 't was for this that Ephesus was then the only Metropolis of Proconsulary Asia that the Proconsul which was Governor never submitted to the Authority of the Praetorian Prefect and that there was something so like this in the Ecclesiastical Government that the Bishop of Ephesus was not only Metropolitan of Consulary Asia but also the Primate and Head of the Diocess of Asia 4. That there was a great conformity between the Civil and Ecclesiastical Government in this that the Bishops of every Province were subject to their Metropolitans as the Magistrates of every City were to the Governors of the whole Provinces This was the time wherein Vsher published in Greek and Latin the Epistles of St. Ignatius with those of St. Barnabas and St. Polycarp seven years after he added his Appendix Ignatiana where he proves that all the Epistles of Ignatius are not suppositious and explains many ecclesiastick antiquities he published the same year his Syntagma de editione 70 Interpretum where he proposes a particular Sentiment which he had upon this version 't is this that It contained but the five Books of Moses and that it was lost in the burning of the Library of Ptolomaeus Philadelphus and that Doritheus a Heretick Jew made another version of the Pentateuch and also translated the rest of the Old Testament about 177 years before the birth of Jesus Christ under the Reign of Ptolomaeus Philometor and that the Greek Church preserves this last version instead of that which was made under the Reign of Ptolomeus Philadelphus he also treats in this same work of the different editions of this version which according to him are falsly styled the version of the 70 this Book was published a year after the death of our Prelate with another De Cainane altero or the second Canaan which is found in the version of the 70. and in St. Luke between Sala and Arphaxad This last work of Vsher was the Letter which he wrote to Mr. 〈…〉 the difference he had with Mr. a friend of the Archbishops we shaâ—â— speak of it hereafter Dr. Parr informs us that in the Civil Wars of England Vsher going from Cardisse to the Castle of St. Donates which belonged to Madam Stradling he was extreamly Ill treated by the Inhabitants of Glamorganshire in Wales they took his Books and Papers from him which he had much ado to regain and whereof he lost some which contained remarks upon the Vaudois and which shou'd have serv'd to carry on his Book de Ecclesiarum Christianarum Successione where there is wanting the History of more than 200. years viz from Gregory the 11th to Leo the 10th from the year 1371 to 1513 and
these two estates they are sent back to be judg'd in the day of expiation if they repent they are seal'd for life if they continu'd in impenitence death was to be their inevitable reward 2. St. Paul cites a passage of Scripture to the same purpose Ephes. 5.14 Wherefore saith he Awake ye that sleep Arise from the dead and Christ shall give you light They unprofitably plague themselves to seek this passage in the Scripture for there it is not In vain they look for it in Isaiah the 26.19 the 60. and 18. or in the Apocriphal pieces which are attributed to Ieremiah from whence the Christians might insert it Skinner tells us that St. Paul makes this allusion from a custom of the Jews which Maimonides mentions and paraphrases the words which he finds amongst the Jews upon this occasion 'T was the Custom saith Maimonides in the same treatise Chap. 3. Section four to sound a trumpet the first day of the year after which the publick Cryer pronounced these words Awake Awake you that sleep Altho this Custom of sounding the trumpet was commanded by the Law Levit. 23.24 he observes another thing from these Words of the publick Cryer 't was as much as if he shou'd say you that sleep awake from your Drouziness you that perpetually sigh cast away your Grief examine your works return to your duty by repentance and remember who 't is that created you Thirdly our Lord in speaking of the Sin against the Holy Ghost tells us that it shall neither be forgiven in this World nor in that which is to come Matt 12.32 The Rabbins have also a manner of speaking very like this there is a Sin which is punish'd in this World saith Maimonides in the same Book Chap. 6. Section 189. and not in the world to come there is a sin also which shall be punished hereafter and not now and one that shall be punished in both thus our Lord hath said that those shall be punished in this Life and the other that should blaspheme against the Holy Ghost and 't is this which has happen'd to the Jews who attributed to the Devil the Miracles of our Saviour they suffered a thousand evils in this Life by the Tyranny of the Romans and dying in impenitence they are delivered to the pains of the next which they have merited thereby Fourthly Jesus Christ forbids his Disciples to Swear he commands they shall be contented to say yes yes no no 't is or 't is not Mat. 5.32 Maimonides also says that the commerce that is between the wise is full of truth and fidelity they answer No to that which is not and Yes to what is Lightfoot cites this last passage in his remarks of the Thalmudists upon St. Matthew but he hath not observ'd the others Skinner farther shews some passages of the Rabbins in the four following Letters but as there is nothing very considerable so I shall tarry no longer upon ' em A little before Vsher had finished his History of Godeschalch of which I have spoken S. Ward Dr. in Divinity wrote to him in a Letter dated May 25. 1630. That he had encouragement to wish this History would be more famous and correct than any thing of the same nature then extant He adds to that that he doubted not but that there were Semipelagians or Divines of Marseille who first placed the Predestinarians in the Catalogue of Hereticks he found therein nothing that surpriz'd him but that the Predestinarians were first call'd those Hereticks who were not of the opinion of St. Augustine thus Divines have always done the like Ward believes that 't is Arnobius Author of a commentary upon the Psalms who first treated of the Heresie of the Doctrine of St. Austin about Predestination and who gave the name of Praedestinati to those who maintain'd his Doctrine he lived according to Ward before Tiro Prosper Faustus and Gennadius He approves of the conjecture of the sixth Age who thought that Arnobius lived in the time of St. Augustine because that his commentary upon the Psalms is dedicated to Laurentius and Rusticus African Bishops who were of the Council of Carthage when St. Augustine was there Altho' Ward found not these names in any Council of Carthage he easily persuades himself it may be because that two Bishops of Africa both call'd Rusticus signâ—d the Synodical Letter to Innocent the First where they condemn'd Pelagius and Celestius It is the 90th Letter amongst the Epistles of St. Augustine and was written in the year 416. Two years after the Council of Carthage was held where the preceding Councils were confirm'd 't was compos'd of 217 Bishops amongst which was St. Augustine but there was but 24 who sign'd 'em and among their names was found Laurentius Iositanus Besides Erasmus in the sixth Age hath remark'd in this Arnobius many Latin words which were very much in use in Africk in St. Augustine's time This is the reason which Ward brings to prove that in the time of St. Augustine a Divine who dedicated a Book to two African Bishops had the boldness to accuse his Doctrine of Heresie Nevertheless he finds not that this Arnobius was censured for it 'T is not that Ward approves his Sentiments or the name that he hath given to those of St. Augustine but on the contrary he speaks of it with Indignation He adds that Arnobius was followed in that by Tiro Prosper who must be distinguished from Prosper Aquitanus a disciple of St. Augustine Ward found these words in a Manuscript of this first Author the 24th year of Arcadius and Honorius Praedestinatorum haeresis quae ab Augustino accepisse initium dicitur his Temporibus Serpere exorsa The Heresie of the Predestinarians which as 't is said hath taken its birth from St. Augustine begun to spread in this time After him Fausius and Gennadius have given this ill name to the Doctrine of St. Augustine and particularly the last altho' Sigebert adds Ward says that the opinion of Predestination was produced from the ill Interpretation of some places of St. Augustine from whence they draw these false consequences Nevertheless it seems that these of Marseille and some Africans in the time of St. Augustine maintained this opinion of the Predestinarians as Sigebert relates was drawn from St. Austine by mistaken Inferences as it appears by the objections of Prosper and Hillary proposed to him which have been related by others There is in 162 and 163. Letters some fragments of a discourse of the same Ward with William Bidell Bishop of Kill-more in Ireland touching the efficacy of the Sacraments and particularly that of Baptism and in the 205 Letter the opinion of Vsher concerning the Sabbath which he believed to have been observed from the beginning of the World which made some enquiry among the Heathens of which the greatest part look'd upon the seventh day as Sacred which he proves by many passages after Salmatius and Rivet c. He shews
his Adversaries which have taken no great care to propose clearly their accusations nor to comprehend well the Sentiments of those they accused as appeareth by the obscurity of the Heads which we have read Celestius saith amongst other things that as to what regards the Propagation of Sin he heard several Catholick Priests and particularly Rufinus deny it He presented a Petition to the Council where he confessed the Children were redeemed by Baptism but he was condemned nevertheless and being obliged to depart ouâ— of Africk he retired into Sicily where hâ— writ some works in his Defence It was from thence that he sent to St. Augustine short questions which he had composed to prove that man of his Nature inevitably is not carried to do evil These Interrogations are in fourteen Articles that Vsher hath related at length We shall mention here one or two of them by which the rest may be judged of First of all saith he we must ask of those who say that man cannot be without sin what sin is in general If it is a thing that may be avoided or not If it cannot be avoided there is no hurt in committing it If man can avoid it he may be without Sin But neither reason nor Justice permit that that should be called a Sin which cannot be any way avoided We must again ask if Man ought to be without Sin 'T will be undoubtedly answered that he ought If he ought he can if he cannot he is not obliged Besides that if man ought not to be without Sin he ought to be a Sinner and 't will be no more his fault if it be supposed that he is necessarily such In the same time Pelagius that was at Ierusalem published divers pieces where he expounded more at length his Sentiments and where he particularly granted that no man excepting Jesus Christ had ever been without sin it did not follow that that was impossible He affirm'd that he disputed not of the Fact but of the Possibility and that yet it was not possible but by the Grace or the Assistance of God St. Augustine hath undertaken to refute one of these pieces of Pelagius in his Book of Nature and Grace He accuseth him on the one side of confounding the Graces that God gives us in Creation with those by which he regenerates us and on the other side to say that God gives his Graces according to merit and that these Graces are but outward but it shall be seen in the sequel how Pelagius expounded his Opinion Three years after that Celestius was condemned at Carthage his Master was accused at Ierusalem of holding the same opinions Iohn Bishop of this City called an Assembly of some Priests to examine Pelagius and to see if really he held the Opinions that were attributed to him For to know what was done in Africk against Celestius Into this Assembly were called three Latine Priests Avitus Vitalis and Oros. This last was then at Bethlehem studying as he saith himself at the feet of St. Ierome to whom St. Augustine had recommended him Whilst he was in Africk in the time of the Condemnation of Celestius he related to this Assembly at Ierusalem with what zeal those of Carthage had condemned that Heretick and said that St. Augustine had made a Book against Pelagius and had besides in a Letter written into Sicily refuted the questions of Celestius Having this Letter about him he offered to read it and did so at the entreaty of the Assembly After this reading the Bishop Iohn desired that Pelagius should be introduced It was permitted by connivance saith Orose whether for the respect they had for the Bishop or that it was believed fit that this Prelate should refute him in his presence He was asked if he acknowledged to have taught what Augustine Bishop of Hippona had refuted He instantly answered who is this Augustine and as all cryed out that a man who blasphemed against a Bishop by the mouth of whom the Lord had kept an Vnion in all Africk ought not only to be banished from this Assembly but from all the Church John ordered him to sit in the midst of the Catholick Priests tho' a Laick and guilty of Heresie After that he said to him 'T is I that am Augustine that acting in the name of this offended Bishop can more freely pardon Pelagius and appease enraged Minds We then said to him continueth Orose If you represent here the person of Augustine follow his Opinions He replied by asking us if we believed that what was read was against some other or against Pelagius If it be against Pelagius added he what have you to propose against him I answered by the permission of the Assembly that Pelagius had told me he maintained man could be without sin and could easily observe the Commandments of God if he pleased Pelagius confessed it was his opinion Thereupon I said this that 't was that which the Bishops of Africk had condemned in Celestius which Augustine declared in his writings to be a horrible Doctrine and that which Ierome had rejected in his Epistle to Câ—esiphon and which he refuted in the Dialogues that he then composed But the Bishop of Ierusalem without hearing any thing of all that would have us to bring parties before him against Pelagius We are not answered We the Accusers of this man but we declare unto you what the Brethren and our Fathers have judged and decreed touching this Heresie that a Laick publisheth now lest he should trouble you the Church into the bosom of which we are come Then to engage us in some sort to declare our selves parties he begun to instruct us in what the Lord saith to Abraham Walk before me and be thou upright and what is said of Zacharia and Elizabeth that both of them were just before God and walked bamleless in all the Commandments of the Lord. Many amongst us knew that that was a remark of Origen and I answered him We are Children of the Catholick Church Exact not from us O Father that we should undertake to raise our selves into Doctors above the Doctors nor into Iudges above the Iudges Our Fathers whose Conduct is approved by the Vniversal Church and in whose Communion you rejoice to see us have declared these Maxims damnable It 's just that we should obey their decrees Why do you ask the Children what they think after having learned the Sentiments of their Fathers The Bishop said after that if Pelagius maintain'd that man could be without sin without the help of God it would be a damnable Doctrine but that he did not exclude the help of God and asked what we had to say to that If he denied the necessity of this assistance We answered Anathema to those that did deny it and we cryed out that he was a Latin Heretick that we were Latins that he was to be judged by Latins and that it was almost an impudence in him to pretend to
judge thereof seeing we were not Accusers As he said that I was the only witness against Pelagius and that I was suspected some of the Company thought themselves obliged to say that the same Person could not be Heretick Advocate and Judge at the same time The Conclusion was that Pelagius should be sent to the Judgment of Innocent Bishop of Rome and that in the mean time Pelagius should be silenc'd Thus it was that this Assembly ended where Pelagius that knew but the Latine spoke by an Interpreter to the Bishop of Ierusalem who could only speak Greek There was held a Synod at Diospolis in Palestina towards the end of the same year CCCCXV. where were fourteen Bishops Eros and Lazare Bishops of the Gauls had given to Euloge Arch-bishop of Caesarea an accusation in writing against Pelagius but they could not be at this Synod because one of them fell sick by the way Pelagius appeared and answered to all the heads of the accusation that were proposed against him so that the Council declared him absolved and even approved his Doctrine according the Interpretations he gave it Here is in brief what all was reduced into Pelagius was accused of maintaining these Propositions I. That none can be without Sin without knowing the Law He answered he meant nothing else by that but that the Law was a means to avoid Sin and not that this knowledge was solely necessary to avoid Sin II. That all men are led by their own will He confessed this Proposition in saying that although Man hath his Free-will when he chooseth the Good it is by the help of God III. That in the day of Iudgment God will not pardon the Wicked and Sinners It is saith Pelagius the Doctrine of the Gospel IV. That Evil comes not only in Thought To which he protested he had only said that Christians ought to endeavour to have no ill thoughts V. That the Kingdom of Heaven is promised in the Old Testament He maintain'd it out of Daniel c. 7.18 VI. That Man can be without Sin if he will Pelagius said that he had proved that 't was possible by the Grace of God but that he never had taught that any man had lived without Sin from his Childhood to his Old-age He also denied the having maintain'd some other maxims whereof he was accused He was thereupon asked if he anathematised not those that were of that opinion I do anathematize them said he as Fools but not as Hereticks for they are ignorant of what they affirm VII He was accused of maintaining some things that were condemned at Carthage which have been before related and besides it that a Child can be saved without Baptism He denied that he had taught any thing in the manner they related it and particularly that he had ever said those that have lived before Jesus Christ were without Sin VIII In fine some places were proposed to him that were said to be drawn from the Books of Celestius but he told them he could not answer for what another had written and that he condemn'd such as maintain'd any Propositions of that Nature There was amongst others this Proposition That Sinners which repent obtain forgiveness of their Sins not by the Grace and Mercy of God but according to their Deserts and Repentance It may be that was only a consequence which was drawn from the Sentiments of Celestius for in all this controversie each Party hath mutually attributed to themselves the advantage of consequences either well or ill drawn as express opinions Besides this these propositions that Eros and Lazarus had drawn from the Books of Pelagius and Celestius being taken from the sequel of the discourse might form a contrary sense to what they intended in their Books The Council having approved of all these answers declared him worthy of the Communion of the Catholick Church But the Enemies of Pelagius accused him of having hidden his true Sentiments and of deceiving these Grecian Bishops to whom he spake but by an Intrepreter St. Augustin saith that the answers of Pelagius were Orthodox as the Fathers of the Council had understood them and not as Pelagius understood them But those that have not so ill an opinion of Pelagius as St. Augustin had observe that he knew not the Greek and could of himself have no certain knowledge of the Sentiments of the Greek Church upon this matter If he had been capable say they of reading these Doctours he would have found that they speak no otherwise than Pelagius does as it may be seen by an infinite number of places of St. Chrysostome and St. Isiodorus de Diamette his Disciple whom some Moderns have openly accused of Pelagianism It ought not therefore to be thought strange that Greek Bishops should approve of the opinions of this English Monk Before the acts of this Council had been published Pelagius writ to one of his friends that his sentiments had been there approved of made his Letter publick He also made a kind of an Apology in the year CCCCXVI for this Council which he sent to the Bishop of Hippo who having received no Letter from Palestine â—urst not trust to it He writ together with some other African Bishops of Iohn of Ierusalem to have the very acts of the Council of Diospolis Notwithstanding St. â—erome who had written against the Pelagians and particularly against the Bishop of Ierusalem was the occasion of a disorder that happen'd at Bethlehem where a Deacon was killed and some Monasteries burned The Bishop was accused to have excited this Tumult but there was no time to call him to account because he died that very year St. Ierome also having offended the Bishops of Palestine in despising their Assembly thought he could not better secure himself than in getting the friendship of those of Africk tho' they were not at all of his opinion being of the Semi-Pelagians whereof we shall speak in the sequel of this History Therefore he writ to St. Augustin in these terms I have resolved to love you to honour you to respect you and to admire you and to defend what you say as if it were my self that had said it mihi decretum est te amare te suspicere te colere te mirari tuaque dicta quasi mea defendere Pelagius was every where accused of denying altogether the help of Grace to justifie himself he composed a work of Free-Will where he shewed that he acknowledged six sorts of Grace First 'T is a Grace of God according to Pelagius to have a Soul reasonable and free that is to say that can obey or not obey God without being invincibly determined to the one or to the other Pelagius maintain'd that all men were born in this state so that if they applied themselves to evil it was not by an invincible necessity but in abuâ—ing of their liberty St. Augustin in the first place saith that we ought not to call that Grace which after this
amputare non posset They were called the Brothers of the War of St. Dominick At that time Innocent established an Inquisition at Thoulouse and in other suspicious places because the Bishops being employed about their temporal Affairs took noâ— care enough to extirpate Heresie St. Dominick was Commissary over Gasconny and established his Order there that they might assist him in the Work there never was before regular and perpetual Inquisitions Another Order of begging Monks was established besides that of the Dominicans to wit the Minor Brothers founded by St. Francis and that of the Augustines as an assistance to the Bishops and Pastors But it soon appeared that instead of helping them they pretended to take the care upon themselves alone which the Pastors were invested with this necessarily caused a great many complaints as our Author sufficiently shews There was particularly a great quarrel in MCCLIII betwixt the University of Paris and the Preaching Brothers which was hard to be appeased because the King favoured the University and the Pope upheld the Monks who pretended to a Right of Teaching Divinity without having any regard to the Laws of the University During this quarrel Iohn of Parma an Italian Monk and General of the Minors published a Book intituled the Eternal Gospel This Book was full of Impieties and of as strange absurdities as those of the Alcoran The Author amongst other things maintained that the Gospel should be abrogated as not being capable of conducting to perfection and that this was reserved to the Order of the begging Monks who in the latter end of the World should teach a Doctrine much more perfect than that of Jesus Christ. This Book was condemned at Rome and the Author was obliged voluntarily to quit his Charge with the least noise that could be not to irritate an Order then powerful enough and which was of great use to the Court of Rome A Book was also condemned which four Doctors of the University of Paris had read against the former intituled De periculis novissimorum temporum It was burned at Anagnia where the Court of Rome then was and at Paris likewise not for any Heresie which it contained saith William de Nangis a Monk of St. Denis who lived in MCCC but because it might give scandal and cause a Sedition among the Monks Since the time of Peter Abailard to wit from the year MCXL the Philosâ—phy of the Age as Trithemus says begun by its vain curiosity to corrupt Divinity The new Order of the begging Monks furnished Doctors which accomplisht its Destruction by the Philosophy of Aristotle and a thousand ridiculous subtilties There was amongst the Franciscans in MCCXL Alexander de Hales who was callâ—d the Doctor of Doctors the source of Life and the irrefragable Doctor He commented on the first four Books of the Sentences of Peter Lombard and summed up all the heads of Divinity by order of Innocent IV. About the same time Gaultier Bishop of Poitiers made the first work de Quodlibetariis which gave birth to the custom of disputing for and against all sorts of Propositions Bonaventure Sirnamed the Seraphick Doctor was their Contemporary and so much esteemed by Alexander de Hales that he was accustomed to say it seemed to him that Adam had not sinned in Bonaventure Iohn Duns a Scotchman who flourished at the beginning of the IV. Age and who was a Disciple of the same Alexander acquired to himself the glorious Sirname of Subtil Doctor Thomas Bradwardin had towards the middle of the same Age that of Profound Doctor The Dominicans also have not fail'd of having Divines also in their party whereof these are the two chief Albert Bishop of Ratisbone who died in MCCLXXX Sirnamed The Great even during his Life and Thomas Aquinas the Angelical Doctor who was his Disciple There hath besides been in this Order the famous Durand de S. Porcien Sirnamed the most Resolute Doctor resolutissimus There was at the same time a Carmelite named Gilles Romanus who was called the most Profound Doctor Doctorem fundatissimum and a little time after in the Order of Cisteaux Alain des Iles who was named the Vniversal Doctor Vsher hath also collected without much Order divers things concerning the Original and Sentiments of the Vaudois and Albigese and there begins to make the History how they were persecuted from the beginning of the third Age until the year MCCXL As these events are found in divers French and Latin Histories we shall not relate them Here is only an Example of the barbarity of that Age. William le Brebon contemporary Poet saith in his Philippide LXVIII with an Ingenuity particular to himself speaking of the taking and sacking of Beziers 60000 Souls had their throats cut which the inordinate fury of the Vulgar and the indiscretion of the Ribaldorum kill'd without the consent of the Governours making the faithful die with the incredulous and not much mattering which deserved Death or ought to have his Life saved Yet what he saith of the Consent of the Heads of the party is not altogether True Arnold Abbot of Cisteaux since Archbishop of Narbone and Legate of the Pope in this occasion was so much afraid that some Heretick should escape that he ordered the Soldiers to cut off indifferently all those they met He is a witness not to be suspected who tells us it to wit Cesaire de Heisterbach Monk of the same Order in the Diocess of Cologne and who lived in the time this Massacre was Knowing saith he by their Confessions that there were Catholicks amongst the Hereticks they said to the Abbot what shall we do Sir we cannot distinguish the good from the bad But the Abbot and the rest fearing that the Hereticks would counterfeit themselves to be Catholicks only for fear of Death and should return to their old Heresie when the Army withdrew the Abbot I say answered as they tell us kill them for God knoweth those who are his Caedite eos novit enim Dominus qui sunt ejus If Vsher could have continued he might perhaps have recovered Authentick pieces to end his History There was one seen a little while since which could have served his purpose and would be of great use to those who would be willing to prosecute his design It is an Original Register of the Inquisition of Thoulouse written and collated by two Notaries of the same Inquisition which contains what it hath done against the Albigeses for sixteen years from the year Mcccvii to the year Mcccxxiii The forms of the Oath are therein which Civil Judges tendred to the Inquisition to defend it and not to protect Heresie directly or indirectly and the Excommunication which was design'd against those who favoured it amongst whom were reckoned even those who accused those Hereticks which were of their acquaintance There is the process of a great number of Persons condemned for Heresie to divers punishments according to the exigency of the case Some of those were condemned
d. Ch. 2. v. Let the Bishop be a Husband of one Wife ought to be explained in this Sense That a Bishop should have but one Wife only Which excludes not simply the Plurality of Women at the same time but second Weddings also 'T is thus that Lycophron calls Helena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wife to three Husbands altho' she never had three at a time Theseus being dead when Paris took away Helen from Menelaus Afranius hath called the same Biviram a Woman that married a second time and Tertullian Vnivitam a Woman married but once The ancient Christians building upon this passage as does the present Impiety of the Romans who permitted not the High-Priest to marry a second time forbid the same thing to the Clergy It is thus that the same Apostle c 5. v. 9. would have the Widows that they chose for the service of the Church to be the Wife of one Husband only That is that they had married but one Husband for it was never permitted to Women to have more at the same time and St. Paul took no care to prohibite a thing that might never happen But as the Roman Law suffered Women to repudiate their Husbands so it came to pass that unchast Women changed them too often witness this passage of Seneca cited by our Author Illustres quaedam ac Nobiles Faeminae non Consulum numero sed Maritorum annos suos computant exeunt Matrimonii causa nubunt Repudii Sic funt octo Mariti Quinque per Autumnos As Iuvenal saith see the Letters 297.323 Peter du Puy Counsellor in Parliament demanded one day of Grotius the reason the Evangelist said nothing of what happened to our Lord before his 30 th year except one thing only that befel him at 12. years as St. Luke reports Grotius answers to that that it is by the end which is proposed in an Author that we must judge of what ought to be said and what omitted That the Evangelist had no design to write only the Life of Jesus Christ but to give the Gospel to Posterity that is a Doctrine under the Conditions of Repentance promising to men the Remission of Sins and Life Eternal That it is composed of two parts whereof the one hath a respect to the Doctrine and the other to History as much as is useful to confirm this Doctrine as the History of the Miracles Death Resurrection and Ascension of Jesus Christ That this History begins properly but at the Baptism of Jesus Christ because from that time he began to teach publickly without Intermission and that he had done Miracles So that the Evangelists have omitted all which passed in that time and if they said any thing it ought to be looked upon rather as a kind of Preamble to make known the Person of Jesus Christ than as the beginning of an exact History of his Life Letter 143. first part We may add here to the Criticks that which is in 264. Letter to Monsieur de Pegrese touching the writings and Life of Nicholas of Damascus Monsieur de Pegrese having recovered a Manuscript Copy out of the Collections of Constantine â—orphyrogennete put them into the hands of the famous Henry of Valois then but young who caused them to be printed in Greek and Latin with Notes of his own 1634. in 4. at Paris Grotius having seen this work before it was printed writ to Monsieur de Pegrese all that he knew concerning Nicholas of Damascus of which there are many fragments in this Collection He treats of the writings of this Author who was a particular Friend to Herod the Great his universal History and his Life of Caesar Augustus in 180. Books He speaks of his Stile and manner of Writing and shews that that which bears his Name in the Manuscript of Monsieur de Piersc is really this Historians He after that writ his Life in Latin and the fragments of his Works that he found in Iosephus Athenaeus Phocius c. In fine he sends to his illustrious Friend a Latin Version of a part of Nicholas's which was in the Collections of Constantine There is a remarkable place in the Discourse of Epictetus collected by Arian Book 2. c. 9. Why do you call your self a Stoick saith this Philosopher to a Jew who counterfeited a Heathen Why do you deceive the Multitude Why feign you your self a Greek since you are a Iew see you not why they call a man a Iew Syrian or Egyptian and that if any one is seen leaning on both sides we are accustomed to say that he is not a Iew but feigns himself to be so But when he comes to be of the mind as those who have been baptized and who have embraced this Sect they call him a Iew and he is so in effect And thus we who have been vainly baptized are Iews by Name but in effect another thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruarus who proposed this passage to our Author demanded of him who Epictetus meant by those that he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized in vain if they are not Christians and from whence it comes to pass that Epictetus puts himself in their number Grotius answers First That we must read in these last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes this sense In like manner we resemble those who have been baptized in vain we are honest men by name but in effect another thing Secondly That the Author speaks not of Christians which he else where calls Galileans but of the Jews which received none into their Religion that were not first baptized Letter 322 336. See the first Century of the Letters of Ruarus Epistle the 31. and We find also in the first page of the 673. Letter divers Corrections upon the works of Stace that Grotius sent to Gronovius who was then preparing an Addition thereof The most noble part of the Criticks if we may believe those who make a Profession of it is that which teacheth us to judge of Authors to discern their true Works from those which are Suppositions to distinguish their stile to find out the defects thereof and to remark the faults they commit For that Reason we shall place here the Judgment that Grotius hath made of divers Books both Ancient and Modern The first Epistle of â—lement to the Corinthians Grotius judgeth it to be much the same that Phocius read that there is no reason to believe that that which Phocius read is not the same that St. Ierome Clemens Alexandrinus and St. Irenaeus read who where nearer the time of the Author That the stile according to the remarks of St. Ierome is very near that of the Epistle to the Hebrews as also there are many other marks of a true Antiquity as this Quod de Christo semper loquitur non ut posteriores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed simpliciter plane ut Paulus Apostolus solet quod alia quâ—que
was Ambassador to the Court of Swedland he notwithstanding doth advance divers things which are contrary to what Grotius saith himself in his Letters He saith for example that Grotius being vext because Cardinal Richelieu had cut off his Pension the first time he was in France and had caused him thus to leave it See not the Cardinal under this fine pretence that he helped not the Ambassadors It 's what Mr. Aubery calls an unconceivable stand or for a better expression a Dutch obstinacy which hindered his reconciliation with this potent Minister tho' he had a very great need of him for his service in his particular affairs so that he treated but with the subaltern Ministers Grotius saith on the contrary that he saw him pretty often and relates some discourses he had with him as may be seen in 1. p. letter 491 505 535. and elsewhere There is no great likelihood that Grotius gave the Chancellor of Swedeland long relations of any affairs which he had negotiated as he saith with the Cardinal himself if he had never seen him during his Residence in France as Mr. du Maurier assures But it seems this Author hath confounded the Cardinal of Richelieu with Cardinal Mazarin of whom Grotius thus speaketh in a Letter dated the 26th of September 1643. I have caused your Letters to be given to Cardinal Mazarin I shall not see him without an Order from our Queen because at his own house he gives not the hand to the Ambassadors of Crowned heads and being treated with the Title of Eminence he treats not again with that of Excellence pretending to be equal to Kings according to the Opinions of the Court of Rome and very difficultly yields precedency to Princes of the Blood Mr. du Maurier also says another thing which is not conformable to the Letters of Grotius viz. that the Ministers of Charenton who despised Grotius during the time he was but a private man in France used him quite another way when he was Ambassador of Swedland Having considered saith this Author that it would be a very great honour to them that an Ambassador of so considerable a Crown should be present at their Assemblies they sent unto him one of their Ministers with the Elders of the Consistory to pray him to honour their Sermons with his presence telling him that the very Lutherans were of late admitted to their Communion by an Act of the last Synod of Charenton hut he answered them haughtily that they having neglected him whilst he was a private man and a Refugee he would neglect them in his turn being Ambassador It 's very well known that the Ministers of Charenton endeavoured to draw Grotius to their Assemblies from the first time that he was in France but as we see nothing of it in these Letters we do not at all rely upon it It 's true some were deputed to Grotius as he says himself in the Letters 378. p. 1. 340 and 350. p. 2. but he refused not to go to the Sermons of Charenton after the manner which Mr. du Maurier saith he thus tells us himself he received the Deputies of Charenton Letter 350. p. 2. I have had this day at my House three Learned Reformed Ministers le Faucheur Minister of Montpellier and Mertrezat and Daille Ministers of this Church They desired me to join my self to their Communion and told me that what was in times past established at Alez and Charenton being changed by new rules wherein Lutherans are admitted to the Communion they hoped we should hold their Confession for a Christian Confession as they had the same opinion in respect to the Remonstrants that they remembred what I formerly writ against Sibrandus to wit that I should be very much surprized if the Reformed refused the Communion to Chrysostome and Melanchton if they came again into the World That they had read and approved my whole Book of the Truth of the Christian Religion and the admonition I gave at the end to Christians to bring them to an agreement I told'em I was satisfied with what they said being conformable to my maxims that the opinion of Melanchton had always extreamly pleased me and that I had sufficiently shewn it that as to what concerns Ecclesiastical Peace I knew well that it ought not to be troubled by a turbulent manner of acting That there should be free conferences amongst the learned They also said that they endeavoured to bring the Remonstrants of Holland into their Communion and that they had written about it to M. Rivet that they were become more prudent with time and that they hoped that the Dutch after having well examined their reasons would do somewhat in their favour After having said these things on each side I added that I was ready to testifie by the external signs the Communion of the Spirit in which I had always joined with them and that it was never my fault that it was not so that if I went into a Country where Lutherans knowing my opinions of the Eucharist would receive me into their Communion I would make no difficulty to communicate with them They approved this conduct Grotius seemed after this to be inclined to go to communicate at Charenton but there was an obstacle which never could be taken away that hindered him 't was that Grotius would have had a distinct place in the Temple and to be received there in the quality of Ambassador of Swedland which the Consistory of Charenton would not grant him Grotius complains thereof in these terms in Letter 358. I am surprized at the inconstancy of these people who having invited to their Communion the Lutherans say that they cannot receive an Ambassador of Swedland in the Quality of Ambassador because of the difference which is between the sentiments of that Kingdom and theirs Grotius notwithstanding in the Letters which we have cited praiseth the moderation of the Ministers of Charenton But here is a good character of Mr. Daille in Letter 232. p. 2. A Roman Catholick having put several questions to M. Daille in a Letter and amongst other things why the Reformed had condemned the Arminians he answered that seeing peace was oftentimes offered to the Lutherans who are of the same opinions it was not so much the Arminians who had been condemned as Arminianism I fear saith Grotius that those who are here stronger than they shall say one day that they drive not away the Calvinists but Calvinism which I pray God may not befal them M. du Maurier relates a pleasant History of a Lutheran Minister that Grotius had at his House whom he names Doctor Ambreus whereas Grotius complains of Brandanus Letter 840. p. 1.410 p. 2. He saith that this Ambreus instead of expounding purely and simply the Word of God flung himself into controversie with so much violence that his Sermons were full of invectives which Grotius being at last weary of exhorted him to expound the Gospel without wounding Christian Charity Upon which Doctor
are some words for it is too long to be all inserted The Cardinal burthened with care unloads it on a Monk this Monk dischargeth it very slightly Boutiller the Son only runs about the Father defers every thing the Commissaries of the Treasury and the Generals of the Armies think they are all called to a Harvest of Gold The Cardinal is charged with the Sins of all the World and even fears his life It happened in 1637. that Grotius and the Earl of Leicester the English Ambassadour having sent their Coaches to meet an Ambassadour of Holland the Swedish Ambassadours Men took the Precedency in spight of the English which made the latter draw their Swords The Duke de la Force who went for the Ambassadour ran to the tumult and thought he could easily decide it but the Swedes made it appear they were prepared for this accident in giving the reasons they had to do so which may be seen in Let. 722. p. 1. I almost forgot to remark that in the 2. part which contains much fewer political Letters than the first that the Opinion of Grotius may be seen upon these two questions to wit if one is obliged to send a Prince such succour as hath been promised him when we are attacked our selves Letter 16. and after what manner the Republick of the United Provinces hold Democracy Let. 209. This is what was thought fit to relate of the Letters of Grotius concerning Politicks The subject of his Embassy may be seen in the new History of Swedland by M. Puffendorf lib. vii c. 4. In this great number of Letters one may well judge that there are some of all sorts but we were contented to mark the principal subjects The Letters of Consolation may be added whereof these are the most considerable the 133. to M. du Maurier upon the Death of his Wife The 334. to G. Vossius upon the Death of his Son Denis The 445. to M. de Thou The 1116. to a Prince of the House of the Palatinate What follows is a Continuation of Bishop Ushers Works Entituled The Antiquities of the British Churches c. And should have followed in pag. 37. after these Words Day of his Death but was there left out through the Printers mistake AFter the death of Innocent St. Augustine and Alypius writ to St. Paulin Bishop of Nola to exhort him to oppose Pelagianism in Italy provided he was in a Condition of making any progress In the mean time Celesâ—â—us that was return'd from Asia whither he was gone after having made some little abode in Sicily came to present himself of his own accord to Zozimus Born in Cappadocia and successor to Innocent He gave him a small Tractate wherein he had particularly expounded his Opinions He ran over therein all the Articles of Faith from that of the Holy Trinity to the Resurrection of the Dead and declared that he held all these Articles after the same manner the Catholick Church did He added likewise that if disputes were rais'd in things that were not matters of Faith as for his own part he had not attributed to himself the authority of forming an absolute Judgment thereof but offered to be examined by Zozimus what he had Written upon these subjects drawn from the authority of the Prophets and Apostles that it might be corrected if there was any errour In fine every sentiment he there explain'd that we have before spoken of and denyed manifestly Original Sin Zozimus cited â—elestius to appear before him in the Church of St. Clement where he caused this Writing to be read and asked of the Author if he verily believed what he said therein Celestius answered Yes after which Zozimus put divers questions to him the sense whereof may be contain'd in these two If he condemned the Doctrines that Paulinus Deacon of Carthage had accused him of maintaining He said to that that he could prove this Paulinus to be an Heretick and would not condemn the propositions whereof he had accused him The other question that Zozimus put to him was if he agreed not with Pope Innocent in what he had condemned and if he would not follow the sentiments of the Church of Rome Celestius answered yes After these formalities Zozimus Writ to the Bishops of Africk a long letter where he relates in what manner Celestius had appeared before him and how he had been examined After that he reproachech them with having acted in this affair with too much precipitation fervore fidei praefestinatum esse and that they had too lightly believed extravagant reports and saith the same to certain Letters of Eros and Lazarus not being well assur'd of their worth Lastly he citeth those that shall have any thing to say against Celestius to appear at Rome in two Months at farthest Notwithstanding he took not away the Excommunication that the Bishops of Africk had pronounced against him As in that time the judgment of a Synod or even of a Bishop and particularly that of the Bishop of Rome was of great weight in what manner soever they had proceeded and that afterward Zozimus was accused of having prevaricated in condemning Pelagius after having approved his Doctrine St. Augustine hath endeavoured to give the best turn he could to this conduct of Zozimus as if this Prelate had acted mildly on Celestius's account only for pitty and thinking to have an account of his Opinions only for the better instructing himself that seeing they could not not be attributed to him as obstinate Heresies it would not be so difficult even to bring him back to the truth Zozimus in a Word according to St. Augustin look'd upon Celestius as a Man of great wit and who being corrected might be very useful to others The will of rectifying but not the falsity of Opinion is commendable In homine acerrimi ingenii qui profecto si corrigeretur plurimis profuisset voluntas emendationis non falsitas dogmatis approbata est 'T is a long while ago saith our Author that the Learned Vossius hath shewn this great Bishop endeavour'd in vain to hide the broken back of Zozimus with his Purple It cannot be doubted after reading the Letters that he Writ to the Bishops of Africk that he not only favoured Celestius but also Pelagius as being Catholicks without dissenting much from the true Faith Zozimus having sent his Letter unto Africk received a Packet from Palestin directed to Innocent whose Death was not yet known There were Letters of Prayle Bishop of Ierusalem and an Apology of Pelagius with a small book wherein he expounded his Opinions very clearly as it may be seen by the reading of it Prayle openly took the part of â—elagius and Zozimus caused to be read publickly these Letters and Writings which were approved by all as appears by what Zozimus writ a little while after to the Bishops of Africa Would to God saith he to them my most beloved Brethren that some of you could have assisted
made a Priest by Innocent the first being retired to Marseilles began to compose Books by which sweetening a little the Sentiments of Pelagius wâ—om he also condemned as a Heretick he gave birth to the opinions to which were since given the Name of Semi-pelagianism His Sentiments may be seen in his Collations or Conferences that St. Prosper hath refuted and maintain'd against the pure Pelagianism Here in a few words is what they were reduced unto I. The Semi-pelagians allowed that men are born corrupted and that they cannot withdraw from this Corruption but by the assistance of Grace which is nevertheless prevented by some motion of the Will as by some good desire whence they said nâ—cum est velle credere Dei autem gratiae est adjuvare to Will to Believe dependeth of me but it 's the Grace of God that helpeth me God according to them expecteth from us these first motions after which he giveth us his Grace II. That God inviteth all the World by his Grace but that it dependeth of the Liberty of men to receive or to reject it III. That God had caused the Gospel to be preached to Nations that he foresaw would embrace it and that he caused it not to be preached to Nations that he foresaw would reject it IV. That notwithstanding he was willing all should be saved he had chosen to Salvation none but those that he saw wou'd persevere in Faith and good Works V. That there was no particular Grace absolutely necessary to Salvation which God gave only to a certain number of men and that men might lose all the Graces they had received VI. That of little Children which died in their Infancy God permitted that those only should be baptized who according to the foreknowledge of God would have been pious if they had lived but on the contrary those that were wicked if they came to a more advanced Age were excluded from Baptism by Providence VII The Semi-pelagians were yet accused to make Grace entirely outward so that according to them it chiefly consisted in the preaching of the Gospel but some of them maintained that there was also an interiour Grace that Pelagius himself did not totally reject Others allowed that there was preventing Grace So it seemeth that the difference that was betwixt them and Pelagius consisted only in this that they allowed Men were born in some measure corrupt and also they pressed more the necessity of Grace at least in words Tho' the difference was not extreamly great he notwithstanding anathematized Pelagius But this they did it 's like in the supposition that Pelagius maintained all the opinions condemned by the Councils of Africk St. Augustine accuseth them to have made the Grace of God wholly to consist in Instruction which only regardeth the understanding when as he believ'd it to consist in a particular and interiour action of the Holy Ghost determining us invincibly to Will good this determination not being the effect of our understanding The other Sentiments of this Father are known opposite either to the Doctrine of Pelagius or that of the Semi-pelagians We may be instructed herein particularly in his Books of Predestination and Perseverance that he writ at the entreaty of St. Proâ—per against the Semi-pelagians and in the works of the latter To come back to the History 't is said that in the year Ccccxxix one Agricola Son of Severiaenus a Pelagian Bishop carried Pelagianism into England but St. Germain Bishop of Auxerre was sent hither by Pope Celestin or by the Bishops of the Gauls and extirpated it suddenly Several miracles are attributed to him in this Voyage and in the stay he made in England as Vsher observes But if what Hector Boetius saith a Historian of Scotland who lived in the beginning of the past Age be true he used a means that is not less efficacious for the extirpation of Heresie which was that the Pelagians that would not retract were burned by the care of the Magistrates But whilst St. Germain purified England the Seeds of Pelagianism that Cassian had spread amongst the Monks of Marseille and in the Narbonick Gaul caused it likewise to grow in France St. Prosper and Hilary had writ of it to St. Augustine and had specified it to him that several Ecclesiasticks of the Gauls looked upon his opinions as dangerous novelties St. Augustine answered to their objections in the books which we lately have named but the support that Hilary Bishop of Arles and Maxim Bishop of Riez granted to the Semi-pelagians hindered any body from molesting them tho' they shewed much aversion for the Doctrine of St. Augustine Iulian and the other Bishops banished as I have already observ'd from Italy were gone to Constantinople where they importuned the Emperour to be re-established but as they were accused of Heresie he would grant them nothing without knowing the reasons why they were banished Nestorius Bishop of Constantinople writ about it to Celestine who answered him after a very sour manner and as if it had not been permitted to be informed of the reason of their condemnation reproaching him at the same time with his particular Sentiments His Letter is dated the 12. of August in the year Ccccxxx. It was at that time that St. Augustine died whose Elogium may be found in our Author who approveth of the praises that Fulgentius giveth him in his 2. Book of the Truth of Predestination where he speaks of him as Inspired A little after his death the Letters of Theodosius that had called him to the Council of Ephesus arrived in Africk whence some Bishops were sent thither In the year Ccccxxxi the 22. of Iune this Council composed of CCX Bishops was assembled for the Condemnation of Nestorius Cyril of Alexandria presided there and whilst it was holding Iohn Bishop of Antioch was assembled with 30. other Bishops who made Canons contrary to those of this Council The particulars were that the party of Cyril and that of Iohn reciprocally accused each other of Pelagianism but the greater part approved of the Deposition of Iulian and other Bishops of Italy that Nestorius had used with more mildness He is accused to have been of their opinion and to have maintained that Jesus Christ was become the Son of God by the good use he made of his Free-will in reward whereof God had united him to the Everlasting Word This was the cause that in this Council Pelagianism and Nestorianism were both condemned together But notwithstanding all this and the cares of three Popes Celestinus Xystus and Leo the first Semi-pelagianism was upheld amongst the Gauls It may be that the manner wherewith Celestine writ to the Bishops of France contributed to it because that tho' he condemned Pelagius with heat and praised St. Augustine he said at the end of his Letter that as to the deep and difficult Questions which were found mingled in this Controversie and which were treated at length by those that opposed the Hereticks that as
he durst not despise them he did believe it not necessary to make a party therein Our Author shews what pains St. Prosper and the Popes Xystus and Leo took to refute or to destroy Pelagianism and Semi-pelagianism It was in the same time that Vincent of Lerins made his Commonitory to wit three years after the Council of Ephesus He is suspected to be the Author of the objections that St. Prosper hath refuted under the Title of Objectiones Vincentianae this Commonitory was Printed lately in 12. at Cambridge with the Notes of Mr. Baluze and the Book of St. Augustine of Heresies Vsher in this same Chapter relates the Ravages that the Scotch and the Picts committed in England the arrival of the Saxons into this Island the manner how they became Masters on 't and the other events of that time Before that these disasters happened in England a Monk named Faustus retired from hence into the Narbonick Gaul where he became Abbot of Lerins and afterwards Bishop of Riez after Maximus whom he also succeeded in the Abbey of Lerins He assisted at a Council which was held at Rome towards the end of the year Cccclxii where it was concluded that every year there should be a Council held amongst the Gauls which should be convocated by the Archbishop of Arles There was assembled one in this City which ordered Faustus to express his Sentiments touching the matter of Grace and another at Lyons by the order of which he added something to what he had already writ because some new Errours had been discovered These Errours are those to which the Divines of Marseilles gave the Name of Predestinarian Heresie that some maintain to have been a real Heresie and others the opinions of St. Augustine We have no more of the Acts of these two Synods but the work of Faustus subsisteth yet It is intituled de Gratia libero arbitrio directed to Leontius Archbishop of Arles and very clearly containeth Semi-pelagianism Erasmus got it first printed at Basil in M.D.XXVIII and it hath been since inserted in the 8 th Tome of the Library of the Fathers Faustus sent the opinions of the second Council of Arles to a Predestinarian Priest named Lucidus to oblige him to retract his Errours and to subscribe this Doctrine of the Council His Letter to Lucidus is still to be â—ad and the answer of this Priest directed to the Bishops assembled at Arles where he declares that he condemns the Sentiments of those that believe that after the fall of the first man Free-will was entirely extinct That Jesus Christ died for all men that some are destined to death and others to life that from Adam to Jesus Christ no Pagan hath been saved by the first Grace of God to wit by the law of nature because they have lost the free Will in our first Father That the Patriarchs and Prophets and the greatest of Saints have remained in Paradice untill the time of Redemption This is almost a full Abridgment of the Book of Faustus Some learned men have maintained that Faustus had passed his Commission and that many of those that had assisted at the Councils of Arles and Lions had not subscribed his Book It is nevertheless difficult to believe that a Bishop that was very much esteem'd as Faustus was as it appears by the Letters of Sidonius Apollinaris Bishop of Clermont in Auvergne who makes his Elogy in several places and by Gennadus who praiseth this work it is I say difficult enough to conceive how he could have the boldness to attribute to a Council opinions which were so odious to the greatest part of 'em and to think the Members of this Council could not shew their Resentment thereof Neither do those who say that Faustus exceeded his Commission give any reason only that they cannot persuade themselves that there were so many Semi-Pelagians amongst the Gauls In our Author are the different Judgments that divers learned men have made of Faustus and the greatest part of 'em are not very favourable to him Baronius too speaketh ill enough of him So that it happeneth now to the Semi-Pelagians what did in times past to the Pelagians which is that those who believ'd their principal Tenets condemned them only because those who have been more considerable than themselves have formerly condemned them The Book of Faustus is not unknown it being carried to Constantinople where mens minds were divided concerning the Doctrine it contained Some maintained it was Orthodox and others Heretical as it appeareth by a Letter of Possessar an African Bishop who was then at Constantinople and who writ of it to Pope Hormisda in the year DXX to know his thoughts thereupon Persons of the first quality amongst which were Vitalianus and Iustinian who hath been since Emperour desired to be instructed what Sentiments the Church of Rome had of it Hormisda disapproved the Book of Faustus and sent them to consult these of St. Augustin of Predestination and Perseverance There was then at Constantinople a Monk named Iohn Maxence who writ an answer to the Letter of Hormisda where he compareth the opinions of St. Augustin and those of Faustus and desperately censures Possessar and those that maintained that the Book of Faustus was Orthodox It appears by that that Possessar was a Semi-Pelagian and consequently that the Councils of Africk had not been able as yet to submit all the Bishops of this Church to their Decisions The Vandals were become Masters of Africk during the heat of the Pelagian Controversies and as they were Arians they drove away a great number of Bishops that followed the decisions of the Council of Nice Thrasamond King of the Vandals had sent 60 of them into exile from the Province of Byzacene into Sardinia They were consulted from the East upon the Controversies of Grace rather to have a publick Declaration of their opinions than to draw instructions from them seeing those that did write to them had already taken party and condemned in their Letters not only the Pelagians but also the Books of Faustus Fulgentius Bishop of Esfagues answered in the name of the others and exposed the sentiments of St. Augustin in a Letter and in a particular Book directed to one Paul a Deacon The same Fulgentius made also other works upon this matter whereof several places may be seen in our Author He had composed seven Books against the two of Faustus of Grace and Free-Will but they are lost These African Bishops returned to their Churches in the year DXXIII which was that of the Death of Thrasamond as Victor of Tonneins informeth us in his Chronicle But Fulgenius had refuted Faustus before he had left Sardinia whence it followeth as well as from the Letter of Possessar that Binius hath not well related the third Council of Arles whose opinions Faustus had expounded in the year DXXIV. But this is not the only fault he hath committed he hath corrected or rather corrupted as he thought
Mr. Nicole that Jesus Christ came into this World we must examine according to the Cartesiaen method whether the Gospel be a feigned Book or no and hear all that is said by the Wicked upon this Subject and examine all the moral demonstrations whereon the certainty of things done is grounded Moreover we must be assured by Philosophical reasons and by good answers to Spinoza's Systeme that Man acts freely that he has an immortal Soul and that God prepares pains and recompences Where are Tradesmen or Peasants who are capable of so long a dispute pushed to a contradictory decree So that this cannot be the way to answer well for if we did but retain one or two Articles of our Creed we should have enough to do to render our selves certain of them according to des Cartes method And all this shews that Mr. Nicoles principle ought not to be applyed to matters of Religion And he is shewn several other very inconvenient consequences of this principle and it is concluded that Faith does not depend upon an examen of discussion but upon an examen of attention the effects whereof are Learnedly explained in shewing the manner how Divine Truths are imprinted in our understanding this is very fine and gives us a second example of Mr. Iurieu's sincerity for without troubling himself whether Mr. Nicole will brag of having obliged the Ministers to quit their ground he leaves him wholly to the examin of discussion and maintains that this was not what he ought to have disputed against and he answers an objection of Mr. de Meaux whether there be a time wherein a Christian may doubt of the Truths of Scripture and that according to the Principles of the reformed Church Let us say a word upon the last Book of this answer the Author has not so much indifference for Mr. Nicole but he has taken care to hinder his too great brags of the full victory that he has had in several cases upon the examen of discussion and says that this victory is but of little use to Papists but that it furnisheth Weapons to Libertines and Pagans to combate the Christian Religion Moreover he is not of Opinion that all the Arguments that were thundered against the examen of discussion are good and as to what concerns the way of feeling and this ray that he has so much laught at he is shewn that there is no reason to be so merry upon that word that there are really things in Scripture which are known by the way of feeling and that it is no sufficient Argument against it to say that it deceives Hereticks daily for the Author says if it deceives them it is because it is not assisted by an interiour Grace from the Holy Ghost as when we feel the light of Truth besides this he maintains that the most simple were able to know what was requisite to make them quit the Roman Communion In fine he shews the analysis of Faith according to St. Augustine and he answers Mr. Nicole in several things concerning the calling of the first Reformers and the Schism whereof some would fain have convinced them he answers him I say in all this and accuseth him of a thousand frivolous quibbles unworthy both of a Man of Honour and a witty Man I do not doubt but many of my readers may not understand what the analysis of Faith is Let us then say that we understand by these words the reducing of Faith to its first principles that it is a Metaphor borrow'd from Chymists who call Analysis the Operation that disunites the parts of a compound body setting apart the ingredients until they come to the most simple parts so to make the Analysis of Faith is nothing else but to mount by degrees to its beginning and to the first reasons whereon it is grounded and in this the Religions of the West are very different for tho' it is very true that the Protestants and Catholicks being questioned why they believe the Trinity agree in answering that it is because God has revealed it in Scripture but if you ask them this other question how they do know that God has revealed it in Scripture their answer will be very different the Catholick will answer that it is because he is told that the Roman Church finds the meaning of Trinity in certain passages of Scripture but the Protestant will say it is because he finds that these passages signify the Trinity whence it follows that the Faith of a R. C. is grounded on the Authority of the Church that of a Protestant upon the very Light which he finds in the Object proposed by Scripture There are but few who trouble themselves with this Analysis they content themselves well enough with believing what they have a feeling of Moreover it is a great question with Roman Catholicks whether in the Analysis of Faith they must stop at the Pope or go on to the Council Gregory of Valence in his Analysis Fidei Catholicae maintains firmly that they are to stop at the Pope But Mr. Holden an English Man by Nation and a famous Doctor of Sorbonne holâ—s for the Council in his Divinae fidei Analysis seu de fidei Christianae resolutione which has been re-printed lately at Paris with some additions A Lutheran Professor called Hannekenius refutes the Jesuite in the year 1683 by publishing paralysis fidei Papaeae I do not know whether he will publish such another Paralysis against the Doctor of Sorbonne Mr. Iurieu put at the end of his Book a short answer to what Mr. Ferrand published against the Parallel of Papism and Calvinism if this Article had not passed the bounds already we could give a short extract of this short answer it is admirable and discomforts this Author who to speak the truth has not answered the hopes that the Catholicks of this Country conceived of his Work they were a little surprized with the stroke they received from the parallel and they expected that Mr. Ferrand that was chosen to revenge their common Mother would acquit himself well of the Office but they experienced that he did not hold to what the Church promised it self of him Non illum nobis genetrix pulcherrima talem promisit The Accomplishment of Prophesies or the Deliverance of the Church near at hand c. Corrected and Augmented almost a third part with the Explication of all the Visions of the Apocalypse By the S P. J. PEPETH A. R. at Rotterdam by Abraham Achers 1686. 2. Vol. in 12. THis Work has made such a noise that there are two thousand Copies disposed of in four or five Months and yet there are but a very few gone into France which would have taken off a great many if it were suffered that it might be disposed of there this considerable part of Europe being almost nothing by report in respect of the Booksellers Trade one would think that the first Edition should have sufficed nevertheless there was soon occasion
of wit It 's notwithstanding most true that nothing more useful could have been imagined nor more proper for the acquisition of the Knowledge of Plants One finds for example walking in a Garden a Plant never seen before and hath none to tell him the Name on 't and knoweth not whether it be a Forreign or Native one If he had the most exact and the most universal Herbal that can be imagined it may be he may look it all over without finding the Plant he seeks for unless he takes the pains to read all the Descriptions after one another and to compare this Plant with the Figures he may probably spend too much time unless by chance he meets it on a sudden On the contrary according to the method of Mr. Raius he only need take notice of the marks whereof we now speak and to seek for the Plant in Question in his Herbal amongst those that are of a like Character If it hath been described it will be infallibly found in the Rank and under the kind it ought to be Not but that there are Anomal Plants that one cannot tell where to range them but if any of this Nature be found it must be sought for in a particular book of the second Tome of Mr. Raius where he hath put those whose Character was ambiguous The Author having made a Collection of all those who have written before him whether of the Plants of Europe Asia of Africk or America it may be said that nothing will scape this Herbal when there are Figures That will undoubtedly render it a little dear but whatever it costs when all these Figures will be in it it will not cost the tenth part of what all the Herbals would which it comprehendeth There are divers which are no more to be found or which are extreamly dear as Fabius Columna which is but a small one in 4 to This is the Judgment of a Botanist which Mr. Raius knoweth not Nothing is to be added but 1. There will be found in this Volume the Abridgement of the History of Plants of Mexico by Francis Hernandez 2. The Reader ought moreover to remark in general the method of Mr. Raius that it hath been invented but to avoid Confusion and to help the Memory It would be ridiculous to imagine that by the means of some Divisions and Subdivisions drawn from the exteriour figure of Plants their nature is throughly known as the Philosophers of Schools imagined to know all by the means of the Vniversals and Categories into which they reduced well or ill all the Beings that they knew They did the same thing as a man would do who for to know the forces of an Army would carefully observe what colours the Cloaths of the Souldiers were that shou'd compose it and should believe he could judge thereby of the enterprizes of this Army The Truth is that we know but the outside of things and some of the Effects they produce whilst the inside remains in such Obscurity as all our Knowledge cannot dissipate so we cannot distinguish the Species but by some outward appearances which cannot be so much as described but very grosâ—â— A Body of Canon Law with the Notes of Peter and Francis Pitheas Brothers Sold at Paris 1687. in Folio 2. Volume and at Rotterdam By Reinier Leers THis new Edition of the Works of Peter and Francis Pitheas is added by the care of Mr. Pellatier Comptroller General of the Kings Exchequer to the Works of Peter Pitheas his great Grand-Father This Family was originally of Normandy and we find the Name of William Pitheas in the Catalogue of the Gentlemen of that Province who made the Voyage to the Holy Land in the year 1190. since they retired into the Countrey and Peter Pitheas who was Advocate in the Parliament of Paris rendered himself so famous by his profound Learning that they called him the Varro of his Age. He was afterwards Procurer General of the Chamber of Justice the King established in Guyenne and after having refused the same place in Catalonia he returned to Paris where he contributed much to the Resubmission of this great City under the Obedience of King Henry the fourth The most part of his and his Brother Francis's Works had been printed But there were some others upon which Francis wrought since the death of his Brother and not having time to print them he gave them to Anthony Alain his Friend who kept them a long time and at last they came into the hands of Mr. Pelletier who knowing how precious the Relicks of these great men of Letters are hath himself assisted in the Work and given the publick this mark of his Love to Sciences So we find in this Edition with another in Folio of Francis Pithou which is the Codex Canonum vetus Ecclesiae Romanae notis illustratus Parisiis ex Typographia Regia 1687. Many pieces that had not appear'd which are enlarged with many fine Notes Two Treatises with necessary Indexes of William Seldens of Utrecht about the use and abuse of Books Amsterdam at Booms 1688. p. 520 IF there be Plagiaries who attribute unto themselves the works of others whether it is in translating them into another Language or in publishing the same things in another order and under another Name the Publick may be assured that Mr. Selden is not of this number He attributes not his Works to the fertility of his imagination and suffers us not to doubt that they are fruits of his reading For almost at every Period he cites the Authors whence he hath taken what he saith We see therein passages of Scripture Fathers Scholastick Doctors Canonists Catholick and Protestant Divines Lawyers Physicians Philosophers Historians ancient and modern Poets Humanists Criticks c. And in case the Citations are as faithful as they appear exact this work may be very useful to find passages or Authorities which men want sometimes we shall briefly explain the Subject thereof It is divided into two parts the first whereof treats in nine Chapters of those who love Books 1. He begins by relating the Names of some persons who have Written or became famous by their Works and then passeth to the manner of describing how the Books of the Ancients were made the matter and form of their Volumes after which he sheweth that the fair sex is not destitute of learned Persons and that well ordered study cannot be displeasing to Women 2. The multitude of Books is the subject of the second Chapter He speaks herein of those Libraries which have made most noise and of the Invention of Printing He examines whether this prodigious quantity of Writings and great Reading spoils sound sense 3. He gives rules to prevent the falling upon bad Authors by marking 1. That we ought not to Write with haste 2. That we ought to propose general maxims and leave the application thereof to the Reader which is the Origin of Apologies and Fables 3. That the Style ought to
be modest sweet and moderate whereupon he much diaspproves the heat of most of the Controvertists and the false delicateness of some Divines who make capital errours of every thing and who as soon as they see any stumble or to swerve from their Opinion endeavour to make him be considered as an Enemy to Truth to the good of the State and the Salvation of Souls 4. He sheweth that order is the life of Books and that those who have no method have but confused Ideas of what they advance In the fourth Chapter he examines wherein consists the solidity of Writing In the 5th How clear it ought to be In the 6th He shews how briefness is acceptable and the difference there is betwixt Plagiaries Centons and those who make a judicious use of their learning In the 7th he treats of Reading in general and proves that it is so far from doing any injury to Divines that they cannot throughly understand the Sacred nor Ecclesiastical Authors if they are not well acquainted with profane Writers The 8th speaks of the choice of books and how to read them with advantage and the 9th of several famous Library-keepers and of divers Princes who favoured Learning II. The second Part treats in five Chapters 1. Of the hatred People have for books and of its principal causes sloath avarice 2. The love of novelty which makes us despise the labours of the Antients 3. The pride and foolish vanity of the Learned who contemn one another 4. The mutual envy they bear one another 5. In fine he endeavours to find the means to shelter Authors from the envy or hatred which may be conceived against their Works and speaks of the different destiny of books We have two other Treatises of our Author Otia Theologica Concionator Sacer. A Voyage to Dalmatia Greece and the Levant by Mr. Wheeler enrich'd with curious Medals and Figures of the chief Antiquities which are to be found in those Places The Description of the Customs Cities Rivers Sea-Ports and of all that is most remarkable therein Translated from the English Amsterdam for John Wolters Bookseller in 12. 607 p. T IS not above Ten or Twelve Years since the Celebrated Mr. Spon gave a very handsom Relation of this Voyage to the Levant with Mr. Wheeler Which hath receiv'd such applause from the Publick that there 's no reason to fear this will be less welcome For as Mr. Wheeler's Curiosity hath carry'd him to many more Subjects than the other has treated on so he likewise having made a longer abode in those Countries that he describes has much more enriched and diversifyed his History Whereas Mr. Spon engaged himself chiefly to the Observation of the Monuments of Antiquity and made it his particular Study It may be said of our Author that he forgot nothing that was considerable in any place he pass'd through of what nature soever With the exact Descriptions he hath given of the Principal Monuments he saw he has very agreeably added an Account of all the Plants of each place the Cities most of the Villages Mountains Plains Sea-Ports Rivers and all that he met with remarkable in his Voyage He carefully observed the Genius Manners and Religion of the Inhabitants the nature and price of the Commodities of the Country what Foreign Goods sell there to the best Advantage with the distance of the Ways and many other things of this nature As he opened that both the Old and New Geographers were deceiv'd in the Situation of divers places so he Marks what he thought the most agreeable to Truth He gave himself the trouble to draw out a new Map of Achaia incomparably more Correct than was ever seen before The whole Work is divided into two Books each of which is subdivided into three others The first contains 1. The History of our Authors Voyage from Venice to Constantinople 2. A Description of Constantinople the Neighbouring places and their Antiquities 3. The particulars of his Voyage through the Lesser Asia In the second Book is comprehended 1. The Voyage from Zant to Athens and through divers parts of Greece 2. The Description of Athens and it's Antiquities 3. Several Voyages from Athens to Corinth c. With an Account of whatsoever he saw remarkable therein Being at Venice that these two Illustrious Friends entred upon their Voyage together Mr. Wheeler thought he was oblig'd to begin his History with a short Description of the Original of this great Republick of it's Progress Losses and in fine the Estate it was in at 1675. when they were there The first considerable Place they visited in their course was Pola where they found divers Monuments of Antiquity which evidently shew'd it to be one of the Antientest Towns of Istria and that it was formerly a free State At one of the best places of Dalmatia which is the Chief City thereof call'd Zara they found nothing less considerable which place is more secured by the number and courage of the Morlaques the natural Inhabitants of the Country of whom the greatest part of the Garison are compos'd than by the goodness of it's Fortifications they having an irreconcilable hatred to the Turks But one of the most curious Pieces of Antiquity that this Country affords is the residue of a Palace that Dioclesian caus'd to be built near Salone which was the place of his Birth that he might pass the rest of his Life in this happy Retirement when he had renounced the Empire Those who have form'd an advantagious Idea of Ithica because it was the Country of Vlysses and the particular place of his Residence will be surpriz'd to hear our Author affirm it to be a pittiful little Isle that wou'd be a perfect Desert if a People they call Thiaki went not from time to time to cultivate it In this last is seen the Ruines of an Old Castle which the Thiaki pretend was formerly the Palace of Vlysses Samos that 's now known only under the Name of Cephalonia was the greatest Isle under the Command of this Prince For according to Mr. Wheeler 't is 60 Leagues in Circumference altho' Strabo allowed it to be but 300 Furlongs which makes not above 19 Leagues and Pliny but 22 Leagues Zant formerly call'd Zacynthos is nothing nigh so large since the utmost extent is but 15 Leagues 'T is very fruitful and nothing cou'd be added to make it more agreeable were it not for the Earthquakes which in the greatest part of the Spring are very often twice a week From this Island now comes the greatest part of those Raisins without Stones that they call Corants the Plant of which Fruit is not like our Gooseberrys as without reason has been an Opinion generally receiv'd but a Vine differing very little from the other sort of Raisins At the foot of one o' the Hills of this Island is a Fountain which to admiration casts forth with it's streams that are very bright and clear lumps of Pitch in Quantities so great
Books and built with vast Expence There can nothing be added to the marks of Love and Veneration wherewith the Chinois are used to honour their Ancestors deceased they are not content with building them Tombs and Monuments but they build them Temples and there are seen more than 700 built at several times on this design and these are equally considerable for the Bigness and Beauty of their Architecture as for Temples of Idols there are 480 famous and much frequented whether for their Riches and Magnificence or thro' the Fables that are told of pretended Miracles done there and it is in these Temples and in the others of the Empire whereof the number is incredible that Three hundred and fifty thousand Bomzes live which makes but about a third part of this sort of people who according to the Account of our Author are above a million counting all that are of it But there is nothing according to his Relation more magnificent than the Burying Places of the Nobility of China among others are seen 685 Mausolees whose Richess and Architecture has render'd 'em very famous and the others do not want their Beauty and Pomp Our Historian brags of them all as very worthy of being seen and admired He adds That among them whose Memories are honoured the Chinois Reverence after a particular manner 3636 Men famous for their Qualities and Heroick Actions and 208 Maids or Women who have for their Chastity or Courage or something else deserved to be Celebrated as so many Examples of Vertue There is no Kingdom in the World so antient as that of China nor that can brag of a Succession of Kings so long and so well continued it has stood in the same Form more than Four thousand Years and the Succession has beâ—n continued by 22 Families which during that time have furnished 236 Kings It 's what the Chinois justify by the History of their Country whereof all the parts have been written by Contemporary Authors and by a Chronology which appears so just so well followed and is backed with such good Circumstances that it does not seem that it can be denyed and they are so fully persuaded of this Antiquity that it is a capital Crime among them to doubt of this Article and generally this Antiquity with the other extraordinary Advantages of this Kingdom puffs them up with so much Pride that they conceive Opinions not a little unreasonable to other Countries and as if all were at an end at the Frontiers of their Empire they scorn as much as to inform themselves of the rest and they never speak of it but with a mark of the greatest Contempt We believe that the Egyptians were the first that had Letters or Sciences and Hieroglyphicks yet it is certain That the Chinois have had them before However it be the Chinoise Letters are not the least Curiosity they have For whereas all other Nations have a common Writing that consists of an Alphabet of about 24 Letters which are almost of the same Sound tho they differ in Figure The Chinois have 54409 Letters that do all of them signifie something and do not seem so much to be dumb Characters as speaking Words or at least Figures and Images that represent to the life what they signifie so admirable is their Artifice These Letters are either simple or compound these last are a mixture of the first to signifie somewhat that has some kind of Relation to the Composition As for Example the Letter Mo which signifies Wood is simple but the Letter Lin that signifies a Forest which comprehends many Trees is composed of two Mo. The Author gives upon this many curious things he shews that all these Letters are true Heroglyphics and that nothing has been invented with more wit than the Language of the Chinois However it cannot be denyed but that iâ— is a very surprizing thing that this Language having but about 320 Words and all of one Syllable can bring them together change them and mix them in so many different Ways and yet so Eloquent and so multiply the Use and Signification by the almost infinite Variations of Sound and Accent that they that can speak it can deliver their Thoughts upon all Subjects with as much facility clearness grace force and energy as in any other Language tho' never so rich and copious as the Greek and Latin Our Author who assures this maintains at the same time that the many different Significations that are given the same word do not occasion the confusion and difficulty that some imagine that on the contrary this Language has that benefit by the small Number of Monosyllables whereof it consists that there is neither a living or dead Language in all Europe that can be Learned with so much Facility And he alledges for proof the Examples of the Missionaries of his Order who in a very short time rendred themselves so Learned in it that they composed Books much admired by the Chinois themselves this gives the Author occasion to run much upon the praise of their Fathers and to give us a List of their fine Works There is no Nation that is wittier than that of China they are inventive and industrious and we cannot dispute them the Honour of having been the first Inventers of Letters Paper Print Gun-Powder without mentioning other things There is nothing imploys them more than the Study of Morals and yet they have wit enough lest to dive into the subtilest most difficult Questions of Mathematicks and Divinity when they make it their Study So that there is no Country that has so great a Number of Learned Men and where the knowledge of Sciences is so universal and common as it is in China And it may be said that no Nation out of Europe has more Books upon every Subject as well in Verse as Prose than this has among that great number there are 5 which the Chinois call V-kim or the 5 Volumes that are to them the same thing as our Bible to us The first is a Chronicle of their 5 Antient Kings whom they honour as Saints with a particular Veneration The second is the Book of Rites that contains the greatest part of the Laws Customs and Ceremonies observed in that Empire The third is Verse and Prose in praise of Vertue and and dispraise of Vice The fourth is Historical and was composed by Confucius The fifth is esteemed the antienâ—est of all as being the most mystical the Chinois being persuaded that it is the Work of Fohi their first Prince In fine these 5 Books are accompanyed with another which is called the 4 Books because it is divided into four Parts and which being but the Marrow and Quintessence of the first 5 has the same Weight and Authority as all the other together The Chinois are the most courteous and abound most in Ceremonies of any in the World our Author says they have a Book to direct them that contains more than 3000. and explains them
attendite miseremini succurrite accurrite Exsurge Deus vindica causam tuam salvos fac sperantes in te ne quando dicant gentes ubi est Deus eorum Fugite impii cedite fugite pavidi saucii territi perditi cadite crimina mortibus luite dentibus fremite tabescite Arabes Tartari fugite cadite gladio occumbite dissipamini occumbite Virtus Domini obvallavit Regem qui redemit Israel qui factus est Columna in Templo Dei in qua scriptum est nomen Majestas Dei Sabaoth Quis est iste Rex gloriae Fuit homo missus a Deo cui nomen erat Ioannes hic venit Benedictus qui venit hic vicit Benedictus qui vicit in nomine Domini hosanna in excelsis hosanna in terris hosanna in excelsis Paralelle de Jules Cesar du Roy de Pologne Venit vidit vicit Quidni In proximo agebat bellum in sequanis meditabatur Viribus potior veterano milite legionibus octo formidandus Improvidum imparatum foederis fide securum pace sopitum Ariovistum oppressit Vt rempublicam opprimeret Noxae ideo dedendus Catonis sententia germanis tradendus Meliori causa feliciori successu Poloniae Rex Magnus Lithuaniae Dux c. E remota Lithuania advolans dissitas regiones emensus Conscia virtute fretus Caesare Promptior Iustior Fortior Venit Vidit Vicit Immanem Turcarum Tyrannum Nulla lacessitum injuria bellum gratis capessentem Assyriam Mediam Thraciam Aegyptum Tartariam Asiam Sub signis trahentem Orbi Christiano Strages incendia vastationem vincula minitantem Alexandri sui in victorias adolescentis manu subnixus Numine plenus Disrupit fregit profligavit Vt Europam liberaret Porro bellatorum Iuli optime Oblatum à Tribuno plebis Diadema recusasti Factum bene Ioannem bellatorum Maximum Triplici Diademate Sarmatico adepto Hungarico vindicato Romano protecto Coronari sine Acclamatum in orbe Christiano millies millies millies Some LETTERS Containing an Account of what was most remarkable in a Voyage into Swisserland Italy and a part of Germany in the years 1685 and 1686. Written by Dr. Burnet to M.B. The Second Edition Corrected by the Author With Additions concerning Swisserland Italy Communicated by a Person of Quality At Rotterdam Sold by Acher 1687. in Octavo p. 336. THIS Book contains Five Letters and is both in French and Dutch as well as English There have been lately added some Remarks Written in French by a Person of Quality originally of Italy and who hath lived there a long while These Remarks are but Fifteen Pages and respect only some particularities touching the Country of the Switzes Grisons the Dutchy of Ferrara the City of Bologne and the Government of the Pope We see thereby as well as by the Letters of Bishop Burnet that the greatest part of Italy and particularly that which belongs to the Pope is altogether deserted and ruined because of the too absolute Government which is there every where exercised and of the Maxim of those People to lay always the greatest Taxes that can be Princes in this Country seem to envy their Posterity the enjoyment of their Estates they take such care to ruine them without remorse and this evil is but too common elsewhere But Dr. Burnet observes in all this Voyage the same rules which he hath proposed to himself in his History He praiseth and blameth according as natural equity seems to require it without having respect to Parties in which those he speaks of are engaged So he praiseth the fine qualities of Cardinal Howard in his Fourth Letter and remarks what may be reprehended in the conduct of the Divines of Swisserland and Geneva in regard to a Form which those who are received Ministers are obliged to Sign in that Country As he who hath made the Extract of the Voyage of Dr. Burnet which is in the French Republick of Letters hath not spoken of this place it shall be altogether inserted here It is in the First Letter dated from Zurich the 1 st of September 1685. As the Medium which Amyraut and Daille have taken in the Controversies agitated in Holland touching the Decrees of God and the Extent of the Death of Iesus Christ had been almost universally embraced in France this same opinion hath found some defenders at Geneva and in Swisserland These Gentlemen maintain the Universality of the death of Jesus Christ and the sufficiency of Grace objective given to all Men affirming otherwise that God hath freely chosen a certain number of Persons to whom alone he gives a Grace subjective efficacious They are called Universalists and their number had begun to be considerable at Geneva because two Professors in Divinity openly favoured this Opinion Those who incline to the contrary Sentiment were extreamly moved at it and the Dispute grew so warm that almost the whole City entred either into one or other of the Parties If the Magistrate had imposed silence on both he had certainly done very well for the Question was of Speculations so uncertain and so little Essential to Religion that the diversity of Sentiments ought not to cause any Quarrel or Faction But though the Party of the Universalists was pretty considerable at Geneva it was extreamly weak in Switzerland Therefore some Divines of that Country upheld the received Opinion and made Articles wherein they in the first place condemned the Opinions of the Universalists and some Speculative Sentiments touching the Immortality of Adam and the qualities he had according to those Divines in the state of Innocency Moreover Cappel and other Criticks having maintained not only the novelty of the Points of the Hebrews but also taken the liberty of correcting the Text in some places upon supposition that there were errors of the Copists in the Bible both as to Vowels and Consonants to oppose these Sentiments all the Corrections were condemned which might be made in the Hebrew Text and the Antiquity of the Points was asserted at least as to the force or manner wherein they have determined the Reading If hereby all Divines are not engaged to be of the Sentiment of Buxtorf as to what regards the Antiquity of Points the Correcting of any thing whatever is hindered in the punctuation of these times If this Consent of Doctrine for so this Form is named had been established as a Rule against which it was not lawful to Teach any thing without incurring some censure severity would have been more sufferable But all those are obliged who aspire to the Ministery or to a Chair of Professor to subscribe Sic sentio I am of this opinion This Form being established at Berne and Zurich the Authority of the Divines who had made it caused its being â—ent to Geneva where the Moderator and Secretary of the Company of Ministers Signed it in the Name of all So they were not satisfied to make a regulation touching these matters but by a Maxim
which is added a Preface touching the Original of this History Sold by Mr. Chiswell at London 1688. p. 44. THe Devotions of the Roman Church appear so ridiculous to them that are not born superstitious that the ablest Controvertists of that party have endeavoured to hide them or to make them pass for popular Abuses but as it is impossible that in a great Society all them that write should be of the Secret so there are a great number of Bigots who feared that the Bishops of Meaux and Turnai would with their mildness betray the Church and were minded really to abolish the Ways that enriched it So much the Protestants have seconded the sincerity of these latter and have collected out of their Offices Rites and the most famous Doctours of Rome the true Doctrine of our Church To avoid the contestations commonly raised by such as do not act sincerely The English are advised to translate whole Books of the Doctrine of Rome as the Life of Magdalene of Pazzi the Contemplations of the Life and Glory of the Blessed Virgin and other such like The Abridgment of the Perogatives of St. Ann is one of these Works The time will not be lost that is imployed in making an extract of it it is sufficient that it was ridiculous enough to cause the Effect which the Translator proposed himself it was printed at Paris in 43. with the approbation of the Doctors of Sorbonne and was Dedicated to the Queen Mother Ann of Austria then Regent so that any godly Book could not be more Authentick The Reader will be far more obliged by the taking out of the English Preface the History of St. Ann's Devotions by which may be learned what are the grounds of Monastick Orders and the Authors of Legends The Friars used ways of forming the Genealogies of their King 's and attributing great Deeds of Chivalry that never hapned to their Princes and thought that it became them to be no less liberal to the Predecessors of Iesus Christ. No Antient Author ever spoke of Iachim and of St. Ann who are said to be the Father and Mother of the Blessed Virgin and St. Epiphanius was the first that mentioned it by the by In the succeeding Ages Germain Hyppolitus and Damascenus spoke of them but 't was little or nothing at all and Nicephorus one of the greatest lyers among the Friars made but a very short History of them so that all the Legends are grounded upon two pieces whereof the Falshood is well known by Criticks One is a Letter upon the Birth of the Blessed Lady attributed to St. Ierome the other is the pretended Gospel of St. Iames. As for the first it cannot be precisely determined when it was invented All that can be said is that an old Fabulous Tradition has been the occasion of it There is a feigned Letter of Chromatius and of Heliodoâ—e desiring St. Ierome to Translate the Gospel of St. Matthew out of Hebrew into Latine which Armanius and Virinus said was in his possession and contained the History of the Infancy of the Blessed Virgin and that of our Saviour Ierome begins to excuse himself from it upon the difficulty of the work and because the Apostle did not design to make this Book publick maintaining that he writ it in Hebrew and did not mention a word of it in the common Gospel designing to keep this History from the Peoples Knowledge adding That it was a Secret that ought to be trusted to none but choice Clergy-men that might make the extract of it to Christians That Seleucus was the first that Translated it and mixed several false Doctrines tho not very different from the Truth in what regarded the History and Miracles and for that reason he promis'd them an exact Version of the Original Hebrew There are in these Fables the Maxims and Folly of the Friars which suffice to refute it Besides this Seleucus or Lucius was a Manichee which doubtless was one of the reasons why St. Augustin rejected a Work like this or perhaps it might be the same with that of Seleucus For says he If one did alledge to me the Book of Apocrypha wherein Iachim is said to be the Father of Mary I would not yield to that Authority because that Book is not Canonical Pope Gelasius not content to term the Work Apocryphal calls the Author a Child of the Devil II. The second piece whereon the Legend is founded is not of better Alloy because it is the Gospel of the false St. Iames. William Postel published it first and having Translated it out of Greek into Latin got it printed at Basil in 1552. under the Title of Prot-Evangelion cum Evangelica Historia Sanctae Mariae Evangelistae vita ejus Octavo Some years after Bibliander made Notes upon this Work and this was printed with the other which was not much better under the Title of Orthodox Writing Orthodoxographae If any one is minded to know who William Postel was he may be informed in the first Chapter of the Apology for the Reformers by Mr. Iurieu Henry Stephens that was no Divine but knew that such a Deist as Postell was might be suspected that he had embellished this Work and Casaubon attributed the whole to him However it is this pretended Gospel of St. Iames with many others was condemned in a Council of 70 Bishops held at Rome under Pope Gelasius Nevertheless the Writers of Legends receive them and form new ones as the Book of the Birth of Mary of the childhood of Iesus and the Gospel of St. Ann. The latter may be judged of according to this passage mentioned by Henry Stephens when Iesus was so grown that he could work Joseph employed him to Carpentry and one day having commanded him to saw a piece of Wood he did it without taking notice of the Mark that was to direct him and so made the piece too short Joseph was angry at this and had a mind to beat him and would have done it if Iesus had not lengthened the stick by making Joseph pull at one end whilst he pull'd at the other If the Inventors of those absurd Relations were design'd to dishonour the Christian Religion they could not find a better way the Gospel of the fictitious St. Iames is full of such extravagant Histories and one would think the Inventor had a mind by his Ironique Imitation to ridicule several passages of Scripture and several Miracles of the Old and New Testament among others the History of Abraham and Sarah that of Hanna and her Son Samuel and that of Zachary and Elizabeth And nevertheless it is upon these counterfeit Books and scurrilous Relations that the most part of the Devotions of the Romish Church are founded the pretended St. Iames has consecrated a Feast to St. Ann which is kept the 16 th of Iuly and was ordained by Pope Gregory XIII 1584. Sometime after Sixtus the 5 th founded or at least confirmed a Religious Order called the Maidens of
of Solid Piety and very fit to remove the Abuses whereunto Superstition wou'd engage ' em The Bishop of Mysia Suffragan of Cologne the Vicar General of that City the Divines of Gant Malines and Lovain all approved it Nevertheless the Iesuite assures that That Writing scandalized the good Catholicks that the Learned of all Nations refuted it that the Holy See condemned it and that in Spain it was prohibited to be printed or read as containing Propositions suspected of Heresie and Impiety tending to destroy the particular Devotion to the Mother of God and in general the Invocation of Saints and the Worship of Images There are now near 10 Years past since M. Meaux kept us in Expectation of Mr. Noguier and M. Bastides Refutation but at length instead of an Answer in form there only appeared a second Edition of his Book bigger by half than the first by an Addition of an Advertisement in the beginning of it One may soon judge that it does not cost so much pains to compose 50 or 60 pages in Twelves as the taking of the City of Troy did But tho' the time was not very long it was too long to oblige all that time the Pope and the Court of Rome to give their Approbation to a Book so contrary to their Maxims Without doubt the Secret was communicated to them and they were assured That as soon as the Stroke was given and the Hugonots converted either by fair or foul means what seemed to be granted would be recalled Some Roman Catholicks worthy of a better Religion suffered thro' the ignorance of this Mystery A Prior of Gascogne Doctor in Divinity called M. Imbert told the People that went to the Adoration of the Cross on Good Friday in 83. That the Catholicks adored Iesus Christ crucifyed on the Cross but did not adore any thing that they saw there The Curate of the Parish said it was the Cross the Cross but M. Imbert answered No no it is Iesus Christ not the Cross. This was enough to create trouble this Prior was called before the Tribunal of the Arch-bishop of Bordeaux and when he thought to defend himself by the Authority of M. Meaux and by his Exposition what was said against that Book was objected to him that it moderated but was contrary to the Tenets of the Church After which he was suspended from Ecclesiastical Functions the Defendant provided an Appeal to the Parliament of Guienne and writ to M. de Meaux to implore his protection against the Arch-Bishop who threatned him with a perpetual Imprisonment and Irons it is not known what became of it The History of M. de Witte Priest and Dean of St. Mary's of Malines is so well known that I need not particularize upon it Our Author refers us here to what the Journals have said It is known what Persecutions he has suffered for expressing the Popes Supremacy and Infallibility according to M. de Meaux's Doctrine He did not forget to alledge that Bishops Authority and to say That his Exposition required no more of a Christian and an Orthodox but this did not hinder the University of Lovain to judge that Proposition pernicious and scandalous that intimates that the Pope is not the Chiefest of Bishops In the mean time the Reformed did not forget M. de Meaux his Advertisement did no sooner appear but it was refuted by Mr. de la Bastide and Mr. Iurieâ— a little after made his Preservative against the change of Religion in opposition to that Bishops Exposition But all these Books and those that were writ against his Treatise of the Communion under the two Kinds had no Answer this Prelate expecting booted Apologists who were to silence his Adversaries in a little time The Roman Catholicks of England notwithstanding their small number flattered themselves with hopes of the like Success having at their head a bold couragious Prince and one that would do any thing for them They had already translated M. Condom's Exposition of 1672 and 1675 into English and Irish and as soon as they saw King Iames setled on his Brothers Throne they began to dispute by small Books of a leaf or two written according to the method of the French Bishop The Titles with the Answers and the several Defences of each Party may be had in a Collection printed this present Year at London at Mr. Chiswells which is Entituled A Continuation of the present State of Controversy between the English Church and that of Rome containing a History of the printed Books that were lately published on both sides The Gentlemen of the Roman Church did begin the Battel by little Skirmishes but found themselves after the first or second firing without Powder or Ball and not able to furnish scattered Sheets against the great Volumes made against them said at last instead of all other answer that the little Book alone entituled The Papist Misrepresented and there represented a-new was sufficient to refute not only all the Dissertations which the English Divines lately published against Papists but all the Books and Sermons that they ever preached against Catholicks It is to no purpose to take the trouble of Disputing against people that have so good an Opinion of their Cause And in consequence of this the English answer to M. de Meaux's Exposition and the Reflections on his Pastoral Letter of 1686. met with no Answer as well as several other Books But Dr. Wake had no sooner published his Exposition of the Doctrine of the Church of England but these Gentlemen which know better to assault than to defend made a Book Entituled A Vindication of the Bishop of Condom 's Exposition with a Letter of that Bishop Because we do not design to enter on the particulars of these Controversies we will only take notice as to what past That First M. de Meaux denyed that any Roman Catholick writ against or did design to write against it Secondly That Sorbonne did not refuse approving his Book Thirdly He says his Exposition was reprinted to alter those places which the Censurers had improved and maintains that it was put into the Press without his knowledge and that he had a new Edition made only to change some expressions that were not exact enough Fourthly That he neither read nor knew any thing of Father Cresset's Book Dr. Wake published the Defence of his Exposition about the middle of the same year 1686 where he shews First That the deceased Mr. Conrait a Man acknowledged by both Parties to be sincere had told many of his Friends that he saw this Answer in Manuscript and other persons of known honesty that are still living assured the Author that they had this Manuscript in their hands Dr. Wake justifies his Accusations on the 2d and 3d heads by so curious a History that it seems worthy of being believed He says that one of his Acquaintance who was very familiar with one of Marshall de Turenne's Domesticks was the first that discover'd this Mystery For this
of Bellarmin and Suarez The means they use to make Proselytes are the pure Stories and Inventions of the Iesuites and false Reports and Prophecyes and pretended Inspirations of Womens Dreams as if Herod and Pilate were reconciled and had joyned to destroy Jesus Christ his Worship and his Religion In 1640 there was a design discover'd to the Arch-bishop of Canterbury That the Pope the Cardinal of Richlieu and several English Roman Catholicks but especially the Iesuites were engaged together and that what they proposed was to cause a Rebellion in Scotland as was done a little after this is certain for the Histories of those times have it all at length Sir William Boswel was then King Charles the First 's Resident at the Hague he was told of this Conspiracy and that the Roman Clergy misled the English giving them hopes of a Presbyterian Government That there were Indulgences from Rome and Dispensations from the Pope approved by a Congregation of Cardinals that suffered Scholars to be instructed to Dispute against the Episcopal Party and against the Liturgy of the Church of England That in the space of a years time 60 Priests and Fryars went from France to England to Preach the Scotch Doctrine and to endeavor to destroy the Bishops whom they looked upon as the only Supporters of the Crown Arch-bishop Bramhall being in France some time after the King's death learned there how this business was manag'd In 1646 about 100 Popish Clergymen crossed the Seas and being Mustered in the Parliament Army they kept Correspondence with the Catholicks that served the King and acquainted them with what passed every day The ensuing year having deliberated among themselves whether the King's death would not be an advantage to their Cause and main Business they concluded in the Affirmative But some Priests and Fryars were of opinion to Consult the Universities and among others that of Sorbonne which made Answer That for the good of Religion and Interest of the Church it was lawful to alter the Government especially in a Heretick Countrey and that so they might take off the King with a safe Conscience Father Salmone in his History of the Troubles of England Printed in France with the King's Priviledge makes mention of two Companys of Walloon Catholicks which the Parliament had in it's Service and that at Edge-Hill-Fight there were many Popish Priests found among the dead of their Army After all these Proofs if one does but consider the Principles of both Religions it will be easie to find the true Authors of King Charles's Death It is certain that the Reformed had not Pastors at the Court of Vienna nor in Italy nor in Spain to cause Rebellions or beset the Prince and make them violate the Priviledges of their Subjects But it must be confest that they were for a Common-wealth as their Adversaries accuse them and not that they did not obey a King as freely as they would States it was because they loved Peace and Liberty and that after the Example of Common-wealths they sought quietness suffering others to do as they please Their Doctrine and Discipline dispose them equally for a Peaceable Life All their Ministers may Marry and because this is a Grave and Staid State there are few but do Marry When one is engaged in such firm Tyes there are but few that think of Removing or Seeing and Travelling the World whereas those that serve the Roman Church have no greater engagement than that of a Mistress which they may break at pleasure and which they always do when a good occasion serves or when they are sent into other places by their Superiors Moreover the Popish Conspirations against Q. Elizabeth and King Iames the First without mentioning other Princes make it more suspicious that the Monks were the contrivers of King Charles's death What could not they do against a King who did not love them and that is certainly dead in the Profession of the Protestant Religion since they have Sacrificed the Repose and Restitution of both his Sons whereof the latter has declared in Ascending up to the Throne that he was of their Communion After a step of that consequence one should think that the Roman Church had reason to be satisfied and that they should study to blot out the remembrance of her past Cruelties by a more moderate and mild conduct But on the contrary it is well known how far the Jesuites have pushed this easie Prince and his Retractations are undoubted proofs of the Infringments they made him guilty of they may be seen in the Memorials of the English Protestants and in his Highness the Prince of Orange's now King William's Declaration which now are very common But if these Books and several others were lost and that one had but the King 's own Writing they would be sufficient to condemn that Society The Proofs that were brought that the Prince of Wales was but a CHEAT deserved to be otherwise destroyed than by Witnesses incapable of being heard to Swear according to the Laws of the Country Or of such as only heard a Woman Groan which they did not see or have seen a Child new-born without being sure that it was the Queen's To examin a business of this consequence and to prevent Civil Wars there ought to be a Free Parliament according to the Custom of the Nation And though all England desired it yet the Roman Catholicks stay'd the King a long time from calling it to give all along the marks of their bad intentions IV. It is time to give an Idea of each of these Treatises In the Exposition of the Doctrine of the Church of England Dr. Wake follows the Bishop of Condom's Order and in explaining his Doctrine he shews wherein it agrees or disagrees with Popery as Mr. de Meaux explains it and according as the other Doctors Teach it There is a Preface in the beginning where the Author examins the Principle by which the Expositor pretends to justifie the Tenets of his Church which is that it is unjust to impute the consequences of a Tenet to Adversaries that deny them Which is true when they deny as well in deed as in word And thus the Contra-Remonstrancers are to be excused that make God the Author of Sin for this Inference can lawfully be made out of their System of Absolute Predestination Nor can it be imputed to the Lutherans that some of them believe that Iesus Christ ceased to be Man and was Transformed into a Deity after his Ascension though this is a clear consequence from the Doctrine of Ubiquity The reason is not that Contra-Remonstrants fear these consequences but because they do not influence neither their Worship nor their Practice and because they Teach contrary Doctrines to these Principles If in stead of this the first had maintained that a Man was but a Machine that had neither Liberty Vice nor Vertue nor Punishment nor Reward and that all is necessary to God himself And if the other affirms
scarcely admired seriously The common Abode he made in a Tub and the Lanthorn he carried at Noon-day to look for a Man of Worth have something so conceited that a very high Idea cannot be conceived of his Sentiments Riches and Grandeurs are often despised by Vain Glory for the consolation of not possessing them So they relate that Diogenes going to dine at Plato's said in treading upon his Tapestries I trample upon the Pride of Plato To which Plato answered Yes with a greater He had a pleasant Maxim That every thing that is good is necessary to Man and may be done every where Upon this Account a Woman instructed at his School regaled a crowd of Spectatours with an Adventure like unto that of Dido and Aeneas in the Grott whereinto Virgil had care to conduct them and where it 's said was a kind of Hymeneus VII Zeno was the head of the Stoicks and taught in the Porch of Athens This Philosophy hath formed great Men and hath charmed many by the Haughtiness and Pride of its Sentences It pretended to render its Proselytes happy in the midst of Torments and unshaken against all the Darts of Fortune Zeno did establish a God whose Vertues are all expressed differently according to the different Idea of People He was Neptune at Sea Mars in Battles and Vulcan in the Fire In his Opinion Vertue was the Supream Good because it hath goods more lasting and that 't is it only that renders Men Immortal He held that the Machin of the World will be one day destroyed and that it will perish by Flames The proud Empire he gave Man over himself and Reason was the Source of this dangerous Maxim that Men may kill themselves We must notwithstanding confess that in this was some I know not what grandeur of the Soul capable of dazling those who seek but the brightness of Pagan Vertues Must not one have an undaunted Courage to insult Death this frightfull image that terrifieth the most resolute After what way did Zeno instruct his followers for Glory and Vertue He would have 'em wrestle against Evils and to harden themselves under Stripes to become Invincible As Prosperities were only proper for low Souls so it belongs only to great Souls to trample under Foot all Calamities and Disgraces He dyed in the 129. Olympiad about the Year of the World 3690. VIII Phythagoras was the head of the Pythagoreans or the Stalian Sect. It 's believed he was of Samos and a Jew by birth He lived a long time with the Egyptians to be instructed in their Mysteries Mr. Stanley relates that he was made Prisoner there by Cambyses who sent him into Babylon where he had a great commerce with the Magi and Chaldeans and even with the Prophet Ezekiel He was of all Men the best shaped and drew the Veneration of all People by his fair appearance He of all Philosophers had the greatest number of Disciples His Principal Opinion was the Metempsychosis or Transmigration of Souls As he believed the Soul Immortal he could not conceive it could subsist separate from the Body Therefore he thought expedient to make the Souls of Men to return into Beasts and them of Beasts into Men tho these Revolutions had no certain order We know the Ridiculous History that he told of himself that he had been Euphorbes at the War of Troy He particularly applyed himself to the study of Mathematicks as a Science sit to give extent to the Mind He tryed his Disciples by a Rigorous Silence of two years to make 'em more grave and retentive Temperance was the Vertue he recommended with most care because it is necessary to tame the Body Therefore he used to get a Table full of Dainties for his Disciples and making them to sit down they should rise from it without touching any thing to exercise their Vertue by so strong a temptation He lived in the time that Brutus delivered Rome from the Tyranny of it's Kings in the Year of the World 3440. IX Heraclitus had so fine Temper that he had all his Learning of himself without the help of any Instruction But he conceived so high an Opinion of himself that he had nothing but contempt for the rest of Men. His Humour being accompanied with Pride and Distast gave him so much hatred for all Mankind that he retired all alone unto a Mountain to be free from the commerce of any Therefore he was called the Dark Philosopher Darius Hydaspis writ to him to come to Court but he answered him after an abrupt and saucy manner Such a Temper as is troublesome to other Men must be afflicting to it self a sad Delicatness suffers every where It is better to have a tractable Vertue and let things go as they will than on purpose to quarrel with all Mankind X. Democritus was the Head of the Eleatick Sect. He had a Countenance always smiling and made the Sovereign Good consist in a Position of Mind that was always at rest It hath been said that he looked on the World with a Jearing Laughter which made his Wisdom to be doubted of and caused his Fellow-Citizens the Abderites to send for Hypocrates to cure him But having shewn his Diacosmus the finest of his Works the Opinion that they had of his Folly was turned into Admiration The cause of his immoderat Laughters was the vanity of this World and the pains that Men take to run after perishable things It was he that invented Atoms adding that they wandred in a Vacuum and were afterwards entangled with one another whence the Universe was composed So that Atoms and a Vacuum were the beginning of all things XI Pyrrhon chief of the Pyrrhonians or Scepticks pretended that Man only judged of all things by the appearance of Truth and Falshood Upon that he established a suspension of Mind that hindred himself from determining It seems that all his Subtilty consisted in finding out pretty Reasons of doubting But there was danger that this incertainty should extend it self to things which are not permitted to be Questioned as the Power of the Laws He lived in the time of Epicurus in the 120. Olympiad to wit the year of the World 3650. XII Epicurus an Athenian head of the Sect which bore his name hath composed more Books than the other Philosophers He made the supream Good to consist in the Pleasure accompanied with Vertue His Opinion is ill interpreted and his Disciples have abused it which hath made this Philosophy to be discried as a Source of Debauch and Impurities But saith Mr. Stanley the weakness of his Complexion and his extream Sobriety drive away altogether such unjust Suspicions The Altars that were builded to him after his Death do not agree with the Repute of Voluptuous It 's true he attributed much to the Empire of Sense and maintained that when the Sense judged of simple Objects we ought not to doubt of their fidelity But he would not have Reason to be subject to their Will He
Physitian to gather from the use of some parts of the Body of Animals some of the particular ends to which they were destined We may even in some occasions upon the Knowledg which we have of Nature and of the Disposition of certain Parts establish probable Conjectures about the use of these Parts Mr. Boyle speaks here only of such ends which regard the good and preservation of Animals in particular Those who have any Knowledg in Anatomy cannot doubt of it if they consider the whole Machine of Human Bodies and the regular Functions which an infinite number of Parts perform therein without the one hindring the other tho' their Offices are very different It evidently appears that several Parts are destined to certain Effects and that they are justly disposed as they ought to be to that intent because if there happens any change this Effect either ceases entirely or is not produced without much difficulty The Epicureans object That Men make use of their Members in many things not that they had them given 'em for that Design but because we have found out by Experience that they were proper for them Nil Ideo quoniam Natum est in Corpore ut uti Possemus sed quod Natum est id procreat usum Lucret. lib. 4. But chiefly there are several Parts of our Body which perform their Functions without our being sensible of it and without our knowing how Such are our inward Parts the Heart the Liver the Spleen c. and as to the Members which we move as we please altho' we cannot imploy them before they are formed it followeth not in any respect from thence that a blind Power hath presided over their Formation without knowing what they should be good for That is only a Supposition as little reasonable as that of a Man wou'd be who should maintain that a Book was not made to be read but that we read it because Chance has formed it and writ it after such a manner as we have Power to read it Suppose we knew well the Structure of one part we might often affirm or deny certain Uses which are attributed to it Those who writ formerly of Anatomy and Opticks believed as well as the Philosophers of the Schools That Vision is made in the Cristalline Humour but the Jesuit Scheiner hath shewn the first Thing in his Treatise of the Eyes That this part of the Eye not being proper for that purpose another should be sought for which might be only the Coat or Membrane of the Eye My. Boyle affirms that having demanded of the famous Harvey a little before his Death what it was that might have given him occasion to find the Circulation of the Blood He answered him That it was the Disposition of the Valvulae or Folds which permit the Veins to bring back the Blood to the Heart but suffer it not to go to the Extremities of the Body only by the Arteries 3. There are Things so proper and so well disposed for certain Vses either in the Vniverse considered in its utmost Extent or in the Bodies of Animals so that we may justly conclude that Bodies were made by an Intelligent Being which hath thus designedly disposed them Mr. Boyle demonstrates this Thesis by a great number of Examples drawn from divers Animals of Europe America and Asia where he examins only the exterior Actions without engaging himself into any refined Disquisition because what we see is sufficient to convince a rational Man that an Intelligent Being formed the World We shall not stop at it because every Person can present to himself an infinite number of convincing Examples and like unto those which our Author relates There is no Body this day in Europe who hath any Learning that believes pure Chance was able to produce Animals but there are Men who believe that they are formed by the known Rules of Motion or at least by Rules which we know not Yet they must grant that an Intelligent Being established these Rules as Descartes does or say that they are from all Eternity in Matter as well as in Motion whence it would follow that there have been Animals on Earth from all Eternity which is contrary to History and good Sense moreover the supposing that Matter moveth of it self is to suppose as incomprehensible a thing as the greatest Absurdities of the most ridiculous Religion So that the Proofs of Mr. Boyle may serve to destroy this Sentiment tho' it does not directly aim at it 4. We ought not precipitately to conclude nor assert too affirmatively that a Thing is or ought to be the particular end for which any Body hath been formed or the Motive which induced the Author of Nature to produce it It is true there are some Ends that were designed in the Creation of Bodies which are so clear and remarkable that it cannot be doubted but these Bodies were effectively formed for these Uses as the Eye to see but there are several Effects either necessary or profitable for the conservation of Animals to which Effects one part is not sensibly more proper than the other It is very difficult likewise to observe the chief and the most considerable Use of each Part as appears by these Reasons 1. The whole Animal whose Members are examined is itself but a part of the Universe and consequently it cannot be affirmed that his Members have no Relation but to himself only and not with the whole Creation whereof it makes a Part. 2. There is Danger in affirming That a Member was not designed to such an Use because it seems as if it could better perform this Function if it was otherwise disposed without considering whether this Structure which is judged the best for this particular Effect would not be more disadvantagious to the Animal in some other regard or if it would not be contrary to some other End that the Author of Nature might have proposed to himself in the Production of this Animal 3. It is hard to determine what the principal Use of a Member is because it may be equally destined to several 4. Nature can accomplish the same End by divers ways equally sufficient for that Intent though they are not all equally commodious Mr. Boyle believes That these two Considerations ought to be joyned together because they are often found to be united We imagine sometimes without Reason That Nature employeth but a Part in some one Function whereas the Effect which she proposeth to herself is oft produced by a Series of Operations which succeed one another and to which different Members do diversly concontribute Besides that an Animal cannot subsist only by the means either of the Solid or Liquid Parts which are seen in it when it is opened It is a Machine that may be called Hydraulico-pneumatick whose Functions and perhaps the principal ones are not simply performed by means of the Blood or other sensible Liquors because they are Liquors but partly by their Motion partly by an
that they were not placed since A. D. 500. and there are none that pretend they were between the time of Ezra and A. D. 500. Therefore the Points were placed by the time of Ezra which is all we contend for Secondly The Old Foundation must be removed before a New Structure can be erected Many have been so prepossessed with so high a conceit of the Novelty of the Points that 't would be bootless to prove their Antiquity until the improbability of their late Invention be discovered for they admire that any Learned or Judicious Person should believe their Antiquity altho' all the Protestant States and Churches in the World except what hath been lately suffered in England do religiously maintain it Scaltger saith That nothing can be more foolishly spoken that to say the Points were coaevous with the Letters Ep. 243. Grotius on Mat. 5.18 affirmeth That 't is nothing but pertinacious Obstinacy in any to deny that the Scriptures were used to be written without Points after Ezra's time And Schikard in his Iure Reg. Heb. lib. 2. pag. 41. asserteth That he greatly wonders that any can seriously believe the Antiquity of the Points Vid. Considerator Considered pag. 234 235. So that till the Absurdity of their beloved Opinion be manifested 't is in vain to prove the other whilst they disdain to consider it 3. Our Antagonists spend their greatest strength in opposing our Opinion to render it but Improbable and 't is but quit with them to shew the Improbability of theirs and more fair seeing 't is easier for them to prove a Fact done but a Thousand Years ago than for us to prove what was done at Two Thousand Years distance from the present time 4. This Discourse being principally designed to Answer Capellus Dr. Walton c. who take this method first defending their own Opinion and then Replying unto the Arguments for ours it is convenient to follow them herein and keep their Order so far And for these Reasons we observe the Method here propounded and begin with the First General Head which is The discovery of the Improbability of the Opinion That the Shapes of the Points Vowels and Accents of the Hebrew Bible were first invented and placed to the Text A. D. 500. or since that time either by the Masorites of Tiberias or Others and for the Reasons aforesaid we shall largely insist hereon according to the best of our poor Ability and that small Reading which frequent Avocations from Study on necessary Occasions would permit A Discourse concerning the Original and Antiquity of the Hebrew Points Vowels and Accents The FIRST PART Containing the Discovery of the Improbability of their Novel and Humane Invention and Original CHAP. I. The Question stated The Four different Opinions about the First Period of Time whereunto the Invention of the Points is assigned are enumerated The Three several Opinions of those who suppose the Points were a Novel Invention related The Two last examined THE Question under Consideration is Concerning the Time when the Shapes of the Points Vowels and Accents were first invented and placed to the Hebrew Bible There are Two periods of Time particularly fixed unto the one or the other of which all Parties do in some respect ascribe their Original The one is the Time of Ezra the other is A. D. 500. The one makes them of Divine the other of Humane Original and Authority So that the Question is Whether the Shapes or Figures of the Points Vowels and Accents which are joyned to the Text of the Hebrew Bible were invented and placed to the Text as early as the time of Ezra er else not until the Talmuds were finished A. D. 500 1. Those that place them to the First Period viz. that say they were as ancient as the time of Ezra are all the Jews one only Elias excepted though they differ as to the positive precise time of their first Invention as R. Samuel Arkuvolti reckons them up For 1 st Some say they are coaevous with the Letters 2. Others That they were given to Moses on Sinai with the Oral Law and kept by Tradition till Ezra's time 3. Others say That they were placed to the Law and the rest of the Scriptures as they were first written 4. But all the rest except Elias only say that Ezra and the great Sanhedrim of his time first invented and placed them to the Text. So that in this they all agree That by the time of Ezra at latest they were invented and placed to the Scripture and thereby they own their Divine Original and Authority as do the generality of Christians likewise 2. Those that place their Original to the Second Period affirm that they were not invented before A. D. 500. though they also differ as to the precise time of their first Invention About which they hold Three different Opinions 1 st That they were began and ended simul semel A. D. 500. as Elias saith was his Opinion in Tob taam lettar page tsade cap. 2. I think saith he that those who found out the Points found out also the Accents and placed both of them to the Letters at one time Which in his Masoret Hammasoret Pref. 2. he declares was about the Year 500. The Evidences which he brings for his Opinion and the Testimony he produceth out of Aben Ezra Cosri Kimchi and Tsak Sephataim shall be at large examined in the following Chapters and the Improbability and Absurdity of his Opinion fully discovered afterwards in its proper place A brief Relation of the Two other Opinions and Examination of them by the way is the Work of this Chapter And they are these 2. The Second different Opinion about their Novel Invention is that of Ludovicus Capellus who supposeth they were began A. D. 500. and ended A. D. 1030. by Ben Asher and Ben Naphthali Arcanum Punctationis Revelatum cap. 17. But for this Opinion he brings no Testimony nor Reason as Buxtorf observes de Punct Orig. pag. 267. Hanc vero cum in libris authoribus nullis â—eperiret suopte marte ingenio eam hoc pacto nobis procudit And all that Capellus pretends to alledge is only what Elias Levita mentions out of Maimonides on another account about Ben Asher's Copy the Jews leaning upon it because he spent many Years in Correcting of it The words of Maimonides are these And the Book that we lean upon in these things is a Book that is known in Egypt comprizing the Twenty four Books of Scripture which was in Ierusalem many Years ago to Correct Books by it and all lean upon it because Ben Asher Corrected it who was exact therein many years and Corrected it many times as he Transcribed it and and on him I lean in the Book of the Law which I have written after his manner This Elias repeats and addeth And so we lean upon his Reading in all these Countreys and the Men of the East lean on the Reading of Ben Naphthali and the differences
like yet seeing he pleads for his Opinion with all Elias's Arguments which Elias brings for his own Opinion and chideth Buxtorf for stating his Opinion as if it were different from that of Elias seeing he agrees with him that they might be begun by the Masorites A. D. 500. Therefore we shall examine the Arguments and Objections of Capellus more at large together with the Opinion and Arguments of Elias which we shall begin to take in hand in the following Chapter CPAP. II. The Evidences for the Novelty of the Points considered in the Examination of the Opinion of Elias Levita and of the Testimonies produced by him and his Followers Capellus and Others for the same in General WHereas there is no Testimony produced by any for the Proof of the Time Place and Persons when where or by whom the Points were invented or placed A. D. 500. or since that time but only those Expressions that Elias Levita hath gathered out of Aben Ezra Cosri Kimki Tsak Sephataim c. as he supposeth in favour of his Opinion That the Points were invented Simul Semel A. D. 500. and then placed by the Masorites of Tiberias It will be convenient therefore to examine the Evidences for the Novelty of the Points under this Opinion of Elias seeing they were first brought by him for the Proof of his own Notion But we must distinguish between the Arguments which are brought or Objections made against the Antiquity of the Points and the Evidences for the ubi quando à quibus when where and by whom precisely they were invented For most of the strength of Capellus and Others is placed in making Objections against the Antiquity of the Points which we intend to consider in the SECOND PART And such are the Objections 1. Of Reading an Vnpointed Copy of the Law in the Synagogue 2. The Samaritan and other Eastern Languages being without Points 3. The LXX and other Versions not following the present Punctation 4. The Silence of Jerom and the Fathers 5. The Silence of the Caballistical Writers 6. The Silence of the Talmuds the Mishna and Gemara about the Points 7 The Novelty of the Names of them 8. The Redundancy Superfluity and Anomalies of the Punctation and the like do only conclude a bare Conjecture against their Antiquity but do not so much as touch the Time Place and Persons when where and by whom positively the Punctation was invented and placed which alone is our present Enquiry Nay indeed they tell us they do not insist much when where and by whom the Points were invented whether A. D. 500 600 700 or 800. whether by the Mosorites or Others at Tiberias or elsewhere so it be granted the Points be not of Divine but Humane Original Vid. Considerator Considered p. 219. Capellus Arcanum Vindicia in the Prooemium and yet do say that Elias hath proved they were invented A. D. 500. by the Masorites of Tiberias Prol. 3. § 42. But we say we 'll not be so served for before we quit the Punctation we 'll know when where and by whom it was invented within this last Thousand Years then we 'll yield it But if they can't prove this we 'll abide by our own For if it were invented so lately they might be able to shew us when where and by whom it was invented and placed to the Text for it is impossible the whole World of Jews and Christians should universally receive it without taking notice when where and by whom it came So that will they or nill they we must examine what they can say to this Point When where and by whom the Points were first invented and placed to the Text. Now if they were placed since A. D. 500. it must be done by the Jews they would never have received it at the Hands of Christians had any been able to have done it This must then have been best known to the Jews and none of them would have done more to gather up the Evidences hereof than Elias the first and last of this Opinion among them This he hath done as well as he could which we shall now examine seeing his Followers have added nothing to what he hath produced in this Matter Which amounts to no more than some dubious Expressions of four Rabbins about the Punctation viz. Aben Ezra Kimki Cosri and Tsak Sephataim and what they say in Commendation of the Skill of the Masorites of Tiberias Now we shall examine the Quotations out of the four Rabbins about the Punctation And we say in General 1. We deny that any one of these Rabbins do speak one Word for the Novelty of the Points But if they did all four speak positively for it what could be thence concluded more than this That four Jews were of this Opinion contrary to the universal Belief of all their own People 2. Our Adversaries say the Jews are not fit to be heard when they speak in the Praise of their own Nation for they are partial to their own Glory But nothing could be said more to their own Honour than this That they were enabled by the Lord to perform so great so useful and admirable a Work as the present Punctation is even then when the Christians said they were under the Curse of God for Crucifying of Christ. The Time of Ezra needed not the Honour it had as much besides as this was there being several Books of Scripture then written by Men divinely inspired but the poor ignorant Jews A. D. 500. despised of all the World and rejected of God for their Unbelief wanted such an Encomium So that by their own Argument their Testimony is to be rejected because it is in their own Cause and for their own Glory of which they are too ambitious 3. But we deny that Aben Ezra Kimki Cosri and the Author of Tsak Sephataim do suppose the Points to be a Novel Invention For First We shall produce plainer Testimonies out of these very Authors wherein they plainly express themselves for the Antiquity of the Points Secondly We shall prove they have wrested those places they have collected and that the genuine Sence of the Authors in those very places they have alledged out of them is very consonant unto and doth well agree with what the same Authors say elsewhere for the Antiquity of the Points We shall begin in the First place with Aben Ezra who by Elias and his Followers is esteemed Instar Omnium none being in their Opinion so fully of their mind in this Matter CHAP. III. The Opinion of Aben Ezra for the Antiquity of the Points particularly considered IN the Consideration of Aben Ezra's Opinion we shall First Produce plain Testimony out of him for the Antiquity of the Points And then Secondly Discover the Frauds and Violence which Elias and his Followers have used to wrest his words in the places they alledge out of him First then We shall produce what he saith for the Antiquity of the Points and to this purpose
we shall translate a full Testimony out of his Book entituled Mozenee haleshon hakkodesh towards the beginning of it as it is delivered by Buxtorf De Punct Origine pag. 13. The words are these or to this effect viz. The words of the Lord are pure Words or Sayings preserved by the hands of holy Men one Generation after another For they were sanctified from the Womb they heard the holy words at the Mouth of him who is most excellent in Holiness and they were Interpeters between him viz. the Lord and between Iacob The holy People and these were before the building of that holy House viz. the Temple and when it stood upon its Basis or Foundation and after it until the Vision and Prophecy was sealed up But after a few years about the time of the building of the holy House the second time at that time the Spirit of the Lord the Spirit of Wisdom and Understanding rested upon the Men of that House that were called Anashee keneset haggedolah The Men of the great Synagogue or Sanhedrim to explain all that was sealed up in the Command And the words that are translated by the Mouth of the Just Men from the Mouth of the former and latter Prophets that is delivered by Oral Tradition from hand to hand Also they were rendring a Reason or restoring the Accent Meshebe taam Prov. 26.16 and taught their Posterity Chephets Colinian the sence of every word or thing al jad taamee hamikra by the hand or means of the Accents of the Scripture And the Kings and the Ministers they taught their Posterity and the closed Sections and the open Sections And what continues carries on the sence in opposition to the Pause and the Verses or Pauses that stop the sence and they were Eyes to the Blind therefore we go in their steps and follow after them and lean upon them in all the Expositions of Scripture And after the Captivity of our Fathers from the Holy City the Lord stirred up the Spirit of his Saints and the Chief of them was our holy Rabbi viz. Iudah to compose what was noted in loose Writings of the Commands of our God and that is the Mishna whereunto nothing may be added nor may any thing be taken away from it Also after them came other holy Princes and pious Hero's and they are the Men of the Talmud viz. the Gemarists and they went on in their paths viz. of the Masters of the Mishna and they took up the Stones out of the High-ways of the Testimony and they removed every Stumbling-stone out of the paths of the Lord. And after this stood up in Israel according to the good Hand of our God upon us two great Rows or Orders Neh. 12.31 the one keeping the Walls of the Sanctuary of Strength Dan. 11.31 founded by the Hand of our God that no Stranger may be able to destroy it Now this Sanctuary is the Holy Books of Scripture and the Men of this Row or Order are the Men of the Masora or the Masorites who separated all the mixed Multitude from the holy People alluding to Nehem. 13.3 and meaning what is Humane from what is Divine in Correcting the Copy And they numbred the Men of the Sanctuary from Two or Eleven to the end that no Stranger might draw near to the Gates of Righteousness Blessed be the Lord our God who hath put such a thing as this in the heart of the rest of the Kingdom of his Priests to beautifie his House which is a House of Wisdom as Solomon saith Wisdom hath built her House And the second Row that goeth over against it And I go after it Neh. 12.38 are those that are expert in War alluding unto Cant. 3.8 in the Law or about the Law and they are the Grammarians Thus far Aben Ezra In this place saith Buxtorf Aben Ezra doth elegantly and discreetly Expound in what manner and by whom the holy Word of God was preserved from the Beginning quite down to the Time of the Grammarians and what was done in every Age about the Preservation thereof and by whom it was done For First he saith The true and genuine Sence of the Word of God was preserved without Points by holy Men such as Moses and the Prophets unto the time of the Second Temple and the time wherein Vision and Prophecy were sealed up Secondly After the building of the Second House about the ending of Prophecy or the Prophetick Gift and Ministry God raised up other holy Men to wit the Men of the Great Synagogue that is to say Ezra with his Councel who preserved the Word of God which was brought to them by Oral Tradition This Holy Scripture they did by other means than Tradition with great care and study deliver down to Posterity But how they did this and what in particular it was that the Men of the Great Synagogue did about the Preservation of the Scripture this he doth teach particularly and by Parts For First he saith That this was done Al jad taamee hamikra By the means of the Accents of the Scripture Secondly By the Kings and Ministers that is the Vowels The Kings he calls afterwards seven viz. Holem Shurek Chirek Pathak Segol Kamets Tsere And the Ministers Sheva Mute Mobile and Compound And he doth not mean the Accents which the Grammarians divided into Kings and Ministers Vid. Balmes cap. 3. of the Points more of this Thirdly By the Doctrine concerning the Sections that are close open or continued Hasetumim Vpetuchim Vdebikim Fourthly By Hapesukim the Verses or the Distinction of the Scripture into Verses by these helps he saith they are like Eyes to the Blind and in their Steps we go in Reading and Expounding the Scripture at this time He saith we every where lean on their Exposition of the Scripture and therefore not of the Tiberian Masorites Thirdly In the Third place after the Men of the Great Synagogue he proceeds to the Masters of the Mishna and to them he chiefly ascribes the true Explication of the Precepts of God Fourthly He makes the Talmudists or Gemarists succeed the Masters of the Mishna and to these he ascribeth the Illustration and Explication of the Doctrine of the Mishna and their Disputations Fifthly He saith By the good Hand of God to Israel he raised up Two other Orders of Men labouring profitably for the Preservation of the Scripture The First Order he ascribeth to the Masorites but unto these he ascribeth no Invention either of the Points or of the Accents or of the Distinctions But he principally commends these for Two things First That they did separate every thing that was strange that is Foreign or Humane from the Books of Scripture if any thing had by hap crept into it Secondly That they numbred the Words and Letters of the Books of Scripture that so there might be no way left whereby the Text could be corrupted in time to come And agreeing to this is what he writes of the Masorites in his Book
of Tiberias have used or thus is their Manner or Custom And they are the Foundation for from them were the Men of the Masora and from them have we received all the Punctation He goes on further and saith Perhaps they did so that no Man might think that the Punctator had forgotten that is to Point that Tau and doubted about it that is to say how he should read it This is the place at large we are now to examine the sence and meaning of it First then he saith That there were certain Punctators that had a custom to place Sheva under Tau at the end of a word Then he tells who these were that did use so to do and they were not all the Punctators but those of Tiberias the same also who were the Masorites Ergo there were others who did not use so to do though not of the like esteem for Skill herein as the Masorites Therefore Thirdly He shews what value this Tiberian Punctation ought to be of with us which is by him expressed to be of such worth as that we ought to follow them in all things as being the most diligent of the Punctators What Capellus objects here is That Buxtorf translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are some Punctators And thence inferrs there were other Punctators than the Masorites Resp. He doth not translate the word nor doth he inferr from that word but what he saith There are some Punctators relates to the scope of the place and from the same he draws this Inference as very well he may as might easily be plainly demonstrated were it worth while to enlarge upon the Point But to proceed Fourthly He shews the End why the Masorites did thus Which was this lest the Reader should think that here was something wanting and might stick in doubt how it should be read Lest saith he any one should think that the Punctator had forgotten something This certainly he doth not say of the same Tiberian Masorites but of some other former Punctator For if he had meant the same Masorites here he should have said Shelo jakshob Adam ki shakachu That no Man might think that they had forgotten And not Shakach That He had forgotten So that Aben Ezra did not reckon the Tiberian Masorites to be the Authors of the Punctation but the Correctors and the Preservers thereof in its Original Purity as we may perceive by the scope of the place The Second place the sence whereof is to be considered is what Aben Ezra saith in his Commentary on Exod. 25.31 on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teaseh raiti Sepherim shebedakom Chokmee Tiberia c. I have seen saith he the Books which the Wise Men of Tiberias searched examined corrected and swore their fifteen Elders that they had thrice considered every Word and every Point and every word that is written full or defective and behold Iod is written in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teaseh but I have not found it so in the Books of Spain France or beyond the Seas c. ' Now as to the sence of this place what is more plainly spoken by these words than this That they had three times searched or examined the Pointed Copies Therefore the Pointed Copies must be in being before their time which they took and examined others by and not their own invented Shapes of the Points examined as Dr. Walton supposeth For Aben Ezra saith he saw the Book which the Tiberian Masorites Badaku searched or examined He doth not say which they made or invented Of these Books he saith they swore the fifteen Elders that they had thrice considered every Word and every Point and every Word that was written full or defective Here we see their Consideration was as much on the Words as the Points and of the words written full or defective as either and they can be no more thought hereby to be the Authors of the Punctation than of the Letters and Words and of the Words full and defective for as much is said of the one as of the other If therefore they only searched examined or tried the one they did no more to the other Again What is it that Aben Ezra found in these Books thus examined by the Masorites of Tiberias Why it is this That the letter Jod is there written in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teaseh which he did not find in other Copies in Spain France or beyond Sea Can we hence suppose that Aben Ezra did reckon that the Masorites were the Inventors or Authors of the letter Iod Or of the placing it to the word No one will say we can No more can we suppose it of the Points not yet so much seeing the Instance alledged is a Letter and not a Point So that the only thing that appears by his words is That he accounted the Books or Copies which they had examined by the best they had to be the most exactly corrected and therefore fittest to be the Standard And on this account he might well say of them they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Foundation or Standard for we still keep to their Copy and all our Bibles now have Iod in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teaseh as the Masorites have without supposing them to be the Authors of any part of the Scripture CHAP. V. What Aben Ezra and other Iews do say of the Masorites Skill That they did not suppose them to be the Authors of the Points is proved WE come now to the Second thing to be discussed And that is what Aben Ezra and the rest of the Rabbins do say of the Masorites of Tiberias in Commendation of their Skill and Accuracy in the Pronunciation of their Tongue and about the Punctation And here we are to enquire Whether what they speak concerning them doth belong to the Masorites as Authors or Correctors and Restorers only of the Punctation The Testimonies which Buxtorf collects in Commendation of the Masorites Accuracy are these First Aben Ezra saith in his Book Tsakooth fol. 136. col 1. where speaking of long Kamets he saith The Men of Tiberias also the Wise Men of Egypt and Africa knew how to read Kamets Gadol And fol. 135. col 1. and saith that wise Man before-mentioned viz. R. Iudah Chiâ—g the first Hebrew Grammarian That the Men of Tiberias read Sheva Mobile if Iod follow after it with the Vowel Chirek as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iichesiahu Iermiahu And if Kamets Gadol follow Sheva as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is read as Pathak short as Barakah Shamarim c. In his Book Mozenaiim fol. 221. col 2. Rabbi Iudah the Grammarian whose rest saith he be in Eden saith That Daleth in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu is read as if with Shurek because it hath after it a Guttural letter with Shurek and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deeh or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei and so are all like unto it And they say that so the Men of
Tiberias did pronounce Ephodeus in his Grammar cap. 5. fol. 35. col 2. speaking of the true Pronunciation of the Hebrew Tongue and that it is unknown at this time he saith And Rabbi Ionah the next Grammarian to R. Iudah hath already written that Resh hath certain peculiar Properties according to the way of the Men of Tiberias for they are more clear or elegant in the Holy Tongue than all the Hebrews The same he repeateth cap. 32. Balmesius in his Grammar under letter F 3. pag. 2. writeth thus And the Tiberian Readers read it like the Pronunciation of Aleph with Shurek but I know not the reason saith he why they so read it speaking of Vau in the beginning of a word before a letter with Sheva Mobile marked which should be pronounced with Shurek but here hath no other sound than a gentle Aleph And of this Pronunciation of Vau as Aleph Aben Ezra saith fol. 135. col 2. I sakooth So have we received of our Fathers one age after another that it should be so pronounced So Kimchi in Miklol fol. 62. a. Again Balmesius saith in letter F 1. pag. 1. speaking of the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth and Ain in the end of words he saith For many Grammarians which I have seen lean upon the Readers of Tiberias who pronounce it as if there were Aleph For Example They read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misbeach as if it were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Book entituled Keneh binah fol. 33. â— And in all the Variations or divers Pronunciations of the Points which are often-times divers ways pronounced The Men of Tiberias are clear more accurate and skilful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than all the Hebrews that are in other Countreys In the Book Leviath Chen whose Author is R. Immanuel Son of Iekutiel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benevontine cap. 3. fol. 5. And although there doth not appear any difference in our present reading between Koph and Caph with Dagesh and between Teth and Tau daggesh'd and between Vau and Beth raphated the Men of Tiberias which were in those days were more expert in our Language than all the Jews They made a difference between them and so they made a difference between the reading of Pathak and Kamets and between Segol and Tsere and between Kibbuez and Shurek Again cap. 18. fol. 19. col 1. where treating of the Pronunciation of the letter Resh he saith In the reading of this letter Resh dageshed and raphated the Men of Tiberias were expert bekiim skilful in those days and in that time And in fol. 105. col 2. treating of the difference that is between divers Letters and Vowels in Verse he saith And we are not skillful in the difference of their Sound or Pronunciation like the Men of Tiberias who were of old time more clear or skilful in the Language than all the Hebrews even as the best Grammarians have testified concerning them Rabbi David Kimchi in Michlol fol. 108. col 2. treating of the letters Begadkephat saith That the Author of the Book Ietsirah hath written Resh with them For he saith there are seven Letters that double as Begadkephrat but the pronouncing of Resh raphated and dageshed we do not hear or sound But I have found saith Kimki in a Book of one Eli the Son of Iudah Hannasir who saith That the sign or difference between Resh dageshed or raphated or hard and gentle belongs only to the Sons of Mesia which is Tiberias for they speak them in their Talk and read them in reading the Scripture and it is in the Mouths of Men Women and Children it departs not from them and without any difference they read and speak Resh Where it should be pronounced hâ—rd there they use to speak or read it with Dagesh and where it should be gentle or soft with Rapha c. Rabbi Iehudah Mulcatus in his Commentary on the Book of Cosri part 2. sect 80. fol. 130. a. on those words of the Author Cosri Or to hasten the reading he saith these words Teach the properties of right Reading which were known to him although they are now strange to us as also many the like are in the reading of the Men of Tiberias which is different from our reading Vid Buxt de Punct Orig. par 1. pag. 24 25. From all which Testimonies it appears saith Buxtorf pag. 25. That the Men of Tiberias were no otherwise famous among the Jews who were but Five hundred or Six hundred years at most after them Then First For their skill at decently reading and pronouncing the Hebrew Tongue Secondly And also for their study and care to preserve the true reading of the Scripture For if they had believed them to have been the Authors of the Points doubtless they would not have passed over that with such negligent silence as not to speak a word about it when they speak of them and of their Commendation Nor can their being praised for Skill und Accuracy in the Punctation suppose them the Authors of it For none need be told that the Inventors of any Art are well acquainted with their own Invention and 't is a slender Encomium to say of such That they understand ther own Invention For if they should not well understand their own Device how should others or who else should Of their Skill and Accuracy Ierom seems to have knowledge alluding thereunto on Gen. 49.21 and that he hired a Iew of Tiberias to teach him to read And as neither He nor the Rabbins ascribe the Invention of the Points to them so the Pointed Bible of Hillel in being long before their time proves the contrary And so much for the Second thing that is What Aben Ezra and the rest of the Rabbins say in Commendation of the Skill and Accuracy of the Tiberian Masorites in the Pronunciation of the Hebrew Tongue and whether what they say of them doth belong unto them as Authors or as Correctors of the Punctation Thirdly The Third thing to be proved is That Aben Ezra doth not ascribe the Invention of the Points to the Masorites because he often differs from them and opposeth them but always follows the Punctation and enjoyns all others so to do As may be seen not only in the places before alledged where he reproves those who charge the Punctator with Errour and saith He hath Pointed right in every place And not only in his Comment on Exod. 34.5 but also in other places he expresseth the same esteem of the Authority and Perfection of the Punctation As for Instance in his Book Tsakooth pag. 179. where he brings Hosea 4.10 They left off to take heed he there saith If we should say so we should thereby accuse Hammappesik Happesukim the Punctator that he did not know the reason of the Accents but far be it from us so to do Chalilah Chalilah And in his Comment on Exod. 6.28 where our Translation ends that Verse as
Caballistical Writers expressly mentioning the very Names also of the Points Vowels and Accents in Buxtorf's Tiberias and De Punctorum Origine pag. 53 54 55 56 57 58 59. together with the Answer to the impertinent Cavils of Capellus as to the Antiquity and Integrity of the Books Zohar Bahir and the Pointed Copy of Hillel who objecteth It may be that they have forged Titles of Antiquity to advance the Price in the Sale of them Resp. And it may not be so But if it may be so that doth not prove it was so Nor doth Capellus produce any thing that renders the Antiquity of these Books so much as suspected for the Antiquity of these Books is universally owned by the Jews Those of them who write about these things plainly declare their Antiquity to be what we say it is 3. The Mishna about A. D. 150. takes notice of the Verses in Masecat Megilla cap. 3. and saith He that reads in the Law must not read less than three Verses nor more than one Verse in the Chaldee Paraphrase 4. The Ierusalem Talmud about A. D. 230. in Megilla cap. 4. on Neh. 8.8 And they read in the Book in the Law of God That is say they the Scripture distinctly that is with the Targum or Chaldee Paraphrase and gave the sence These say they are the Accents which they placed Samu taam they put the Accents to it and Some say these are the Pauses Others say these are the Beginnings of the Verses 5. The Babylon Talmud in Masecat Nedarim cap. 4. fol. 37. and in Masecat Megilla cap. 1. fol. 3. on Neh. 8.8 they say likewise And they read in the Book of the Law of God that is the Scripture distinctly that is with the Targum and gave the sence These are the Verses and cause them to understand the reading This is the Stops of the Accents And others say these were the Masora for they were forgotten and they then restored them And in Masecat Nedarim fol. 37. ibid. Rabbi Isaac saith The reading of the Scribes and Ittur Sopherim and Keri u lo Ketib and Ketib u lo Keri is a Constitution of Moses on Sinai First saith R. Isaac The reading of the Scribes as Erets Shamajim Mitsraim that is The Scribes taught the People how they had received from Moses to read these words and the like one way in one place and another way in another as sometimes Arets sometimes Erets c. For as R. Nissin saith Erets is changed by reason of Athnak into Arets and so of Shammajim Mitsraim c. And as R. Sal. Iarchi saith The Scribes taught them how they ought to read the Words without the Vowel-Letters being added in all places as Erets without writing Aleph between Resh and â—sade And so Shamajim without writing Aleph between Shin and Mem And all this say the Talmud is a Constitution of Moses from Sinai And as it is impossible that the Sounds of all the Punctation could be preserved without the Shapes of them were written to the Text So R. Azarias in Meor Enaim cap. 59. sheweth that what the Talmuds speak on Neh. 8.8 is all of it about what was written and no part of it was spoken about what was kept by Oral Tradition As First The Book of the Law which they read that was Mikra the Scripture distinctly with Targum or the Chaldee Paraphrase which saith he was then written and so saith he were the Points and Accents and Masora which they there speak of was then written as well as the Scripture And the Chaldee Paraphrase was Written and not kept by Oral Tradition only as Elias fancieth a thing most absurd and impossible Capellus objects That R. Sal. Iarchi R. Azarias c. are Modern Rabbins But what saith Rabboth and the Ancient Writers Resp. They cannot expound the Talmud which was made long after they were dead but the Ancient Writers speak plain enough of the Points as Bahir Zohar c. And why may not the Talmuds speak of the Shapes of the Points There is not one place of Scripture saith Buxtorf in all the Talmud any otherwise read than our present Punctation reads it Which could not have been had not the Bible been then Pointed for the Sounds could not be kept without the Shapes as we have already shewed in the PROEMIVM and as themselves say the LXX and Chaldee differ from our Copy because they had no Points and we may as well say the Talmud universally agreeth with our Punctation because they had Points which they could not have done without And as to the LXX c. they differ from the Letters and Words as well as about the Points and therefore Capellus reckons their Copy differed from ours in Letters as well as Points But these things we may examine hereafter the Punctation is all we are now concerned about And hereby all those Objections of the silence of the ancient Caballistical Writings and of the Talmuds about the Points are obviated Vid. Pugio Fidei pag. 92. the former Edition And pag. 111. of the last Edition See also Buxtorf de Punct Orig. part 1. cap. 5 cap. 6. We shall only add the Instance of a Pointed Copy of R. Hillel which was before A. D. 500. as ancient as A. D. 340. 'T is said in Iuchasin fol. 132. col 1. ' In the year 956 or 984 there was a great Persecution in Lions and then they brought out from thence the twenty four Books called the Bible which R. Hillel wrote and by them they corrected all their Books and I have seen a Part of them that were sold in Africa and in my time they had been written nine hundred years And Kimchi saith in his Grammar That the Pentateuch of it was at Toletola in Spain in his time Object 'T is not said here 't was Pointed Resp. But 't is said Kimchi speaks of it in his Grammar And Kimchi speaking of it says it is Pointed as in Michlol fol. 93. col 1. he saith That R. Iacob the Son of Eleazer writeth That in the Book of Hillel which is in Toledolid the word Tideru 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Deut. 12.11 is found without a Dagesh lene in Daleth that is Daleth raphated So on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vedareshu in Psal. 109.10 he saith That the word Vedareshu is read with broad Kamets like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veshameru and so we have received the reading of it And in the Book of Hillel which is kept at Toledolid the Masorites make this Note upon it viz. This is no where else found with Kaâ—uph Kamets and so Nagid writeth That he found it likewise in the Masora so written with Katuph Kamets So in his Book of Roots Sepher Sherashim on the Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tesomet There Mem is with Segol contrary to Rule and is as if it were with Pathack And in the Book of Hillel which is in Toledolid it is with
same Feet which wou'd be an inconveniency capable of it self to make a Poet despair who intended to have any delicacy in his Verse 3. A third thing which hindereth the making Metrick Verses in French is that they have too great a quantity of long Syllables and too few short ones as one may be convinced in reading some Lines in a French Book where one shall soon find it The same thing may be remarked in the Hebrew Tongue in which I call long Syllables not those under which the Masorites have put one of the five Vowels which are called long for I doubt in this Case whether one may always confide in their Punctuation but those which are followed with several different Consonants can be short in no Tongue whatsoever Grammarians may say as the first Syllable in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chephtso and all the latter Syllables of the words which would not be the last in a Verse for they all have two Consonants after them It 's true that one may except words which end by one of the Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ehevi which it may be could make no Position but at least the Rule will be good in respect of the other words ending in Consonants which are alwayes changeable For example in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 halach bagnatsath the second Syllable of Halac cannot be made short nor a Dactyl made of halac-ba upon which Cappel may be seen in his Refutation of Gomarus And this being supposed one may only read what place he will of the Poetick Books of Scripture and he shall see that there is such a Number of long Syllables that it is impossible to make Metrick Verses of them Those who have endeavoured to do it had no respect to this which is as ridiculous as if on would make Latin and Greek Verses without troubling himself with the quantity of Syllables It may be some will Object the Verses of the modern Rabbins whereof Buxtorf hath made a Treatise which he hath joyned to his Treasure because this Learned Man hath sought for Feet there as in Metrick Verses but it would be easie to shew that he hath been entirely mistaken that the Rabbins have regard only to the length and number of Syllables and that all their Licenses consist principally in the Pronunciation and the suppression of the Scheva simple or compound I shall not engage my self here in this matter and we are besides assured that those who do understand a little Hebrew and who know in what consists the Cadence of our Verses in Rhyme will agree hereupon by the only reading of the Examples which Buxtorf relates But it falls out I know not how that those who apply themselves to the Study of the Eastern Tongues do ordinarily neglect that of their own Language and it is perhaps one of the Reasons for which we have not hitherto discovered what the Poesie of the Hebrews is 4. What hath been said sufficeth if I am not mistaken to shew that one cannot make Metrick Verses in Hebrew We must remark that even this in part renders the Rhime in this Tongue very easie for the Cases and suffixe Pronouns Rhime together as do all the Plurals which causeth such a multitude of Consonancies and Rhimes that much care and labour would be necessary to write in Hebrew without Rhiming at every moment Thus the easiness of making Verses after this manner as is remarkable by what we have observed in the French and Hebrew seems to have lead the Hebrews thereunto Mr. Vossius saith very ingeniously in the Book which we have cited that Nature it self hath taught this Poesie to Men in rendering them capable of singing If some one adds he gives attention to the Custom of Children when they begin to sing and remarks after what manner they adjust together the words of their Songs to be able to sing them it will be perceived that they oft do repeat the same word and in this ignorant way of speaking there will be found the Principles of rhiming Poetry For it cannot be denyed that the same words repeated make a kind of Hamony which though it is not very agreeable and very fine is yet very natural and very exact though those who have a little more delicacy keep from making the same word rhime with it self II. This being so it cannot be thought strange that we should affirm that the Poetry of the Hebrews consists only in Rhime and is very irregular The Genius of the Hebrew Tongue cannot permit as I have already shown any other kind of Verses and it is easily conceived that the Hebrews who were not extraordinary Polite took little Pains to reduce Poetry to an Art as the Arabians have since done and the Rabbins after them Mr. Vossius hath remarked that not only the Arabians the Persians and Affricans but also the Tartars and Chinois and several other Nations of America know no Poetry but Rhime There is a likelihood that the Northern People who possessed all Europe in the falling of the Empire had also such like Verses and that it is from them that the Monks of the following Ages learned to make Latin Verses in Rhime whereof so great a Number is found in the ancient Offices There remains yet some Fragments of the ancient Poems of the Brittans such as is that which Vsher relates of one Thalascienus whom he calls The Prince of Bards and who lived in the time of Iustinian 1. But as these Northern Nations had no concern as we know of with the Eastern no consequence can be thence drawn We shall then stop at the Arabians and shall observe that the advantage they have received from time to time in their Poems was long without any Rule consisting only in Rhimes good or bad without observing any constant measure in Verses Nevertheless it was look'd upon as a more elegant Style than those Books which were solely composed of irregular Verses Sometimes there were divers Rhimes sometimes all the Verses of a Poem ended after the same manner It was in this Condition when the Alcoran was written to wit before the middle of the seventh Age All this Book is almost composed with Rhimes tho' the Periods are very unequal and it appeared in that time so well written that Mahomet himself boasts in several places that neither Angels nor Devils could equal the Elegance of his Style We may thence conclude that this Style was established a long time since amongst the Arabians else this Impostour would not have chosen it or it would not have pleased them as it did It is true that one Abubeker formed the Style thereof but that 's nothing to my design because it is enough for me that it should thereby appear in what consisted the Elegancy of the Style amongst the Arabians And the Authors who have written since have endeavour'd to imitate it as divers Learned Men have observ'd and amongst others Iohn Fabricius of Dantzick in his Specimen
that we were obliged to cite St. Ierom and Scaliger But we have undertaken to refute no body because then there should be made a Book on purpose for that which would be very unusefull after the direct Proofs which have been related 2. When the Psalms shall be seen disposed in form of Rhimed Verses it will perhaps be imagined that there was nothing so easie as to find these Rhimes But that which appears easie after it hath been expounded was often very difficult before the Exposition Enigma's are clear as the day when we see the mystery of them and we often wonder that we could not understand them at first sight when we learn what they signifie It is the same with the Poesie of the Hebrews on this occasion the difficulties which hindered its discovery being taken away nothing will appear so easie but this is what rendered the discovery The Verses are not distinguished in the Books of the Hebrews but written all after one another even as Prose which was the Cause that tho' we knew that certain Books are Poesies yet it hath been insensibly forgotten in what these Verses consisted and how they could be distinguished Two things besides have much contributed to this The one is that several of these Verses are extreamly short and the other is that their Rhimes are not always very happy If one writ at length irregular Spanish Verses composed of assonant Rhimes there are very few People who could guess them to be Verses if the Style did not make it known and without a good knowledge in Spanish Poesie it would scarcely be possible to distinguish between the beginning and end of these Verses It is the same with the Italian irregular Verses which rhime sometimes and sometimes the rhime is neglected as is thought fit We are well assured that very few Vltromontans could in the form of Verses write again this Period of a famous Italian Poesie Tempesto so furor non fù mai Pira in magnanimo petto ma un fiato sol di generoso affetto che spirando ne l'alma quando é piu con la ragione unita la desta e rende á le bell opre ardita As in this would appear but four Rhimes amongst so many words it would be suspected either that some of them were lost or that those which are in it came by chance Yet these are six Verses which may be read in Scene V. of the V. Act. of Pastor Fido. To this must be added that to find out the beginning and ending of Verses thus written one must know how to pronounce them which is not easie for Strangers as all those who have some knowleege in Italian Poesie are sensible And it is a thing which is yet more difficult as to the Hebrew Tongue whose Pronunciation is as rude as that of the Italian Tongue is sweet So the manner of writing Poesies without distinction of Verses their inequality the smallness of some the neglected Rhimes or omitted and the difficulty of the Pronunciation were Obstacles great enough to hinder the easie disentangling the Hebrew Verses 3. Hereby we see that though Copiers should have Committed never a Fault it would be still hard to find out these Verses But we ought to Judge that the Copyers might have sometimes without thinking on 't transpose the Order of words not knowing the measure of the Verses they did Copy So we see that the ancient Manuscripts not only of the Greek and Latin Authors who have written in Prose but also Poets whose Verses have no very sensible Cadence vary extreamly amongst themselves in the disposition of the words Hereupon may be consulted the Lyrick and Dramatick Poets of the Greeks and Latins where the Learned have often remarked some Transpositions If there have happened such changes in the Books of the Grecians and Latins which have been carefully enough Copied and by Copiers who understood well those two Tongues it may be easily judged that the Hebrew Tongue being lost in the Captivity and the Books of the Hebrews having been Transcribed by Copyers who understood them but by halves there wou'd some slight changes have slipped thereinto which though they did nothing to the sense would yet disorder the Verse We think we can shew that there are in effect some transpositions of words in the Psalms which do quite disorder the Rhime and which render the sense more difficult an Example on 't hath been related heretofore drawn from Psal. 9. Thus in Psal. 71. ver 6 and following the rhimes are disturbed and the sense less clear The Version of Geneva hath thus Translated this place I shall speak of thy Iustice only O God thou hast taught me from my Youth and hitherto have I declared thy wonders Now also when I am old and grey-headed O God forsake me not c. It 's easily observ'd that these words are entangled but it will be yet easier if the Original is read where one will hardly find out as much as disjecti membra Poetae On the contrary in disposing them so that the Rhime may be found they are Translated thus Lord thou art the only God I will celebrate thy Iustice I will declare thy wonders O God thou hast instructed me from my Childhood until now O God for sake me not until Old Age c. Not that there was frequent need of transposing the words to find the Rhimes it hath almost always presented it self without that but a transposition as that which offers it self by chance to one who seeks whether the Psalms are composed of rhimed Verses is sufficient to make him believe that if there be rhimes in them the Hebrew Poets made them without taking any heed thereto 4. Besides the Transpositions which may happen in the Psalms there may also be some places where the Copyers have taken one word for another or have even forgotten some Those who have a little understanding in Criticks or who have sometimes examined the Varieties of reading of the New Testament which are in the Editions of Courcelles or in that of Oxford will easily agree hereunto and those who would deny the possibility of these kinds of oversights should shew how that which is happened in respect of the New Testament transcribed by Christian Copyers whose Mother Tongue was the Greek was impossible in respect to the Psalms which have been Copyed since the Captivity by Copyers who only knew the Hebrew by Study But it is not only very possible that the Copyers have committed some Faults that indeed happened as Cappel and several others have shewn To be convinced hereof we only need to compare Psal. 14. with 53. which certainly are the same and it will be found that the 14 th is the less correct that there are some words missing in it and that the Copyers have been mistaken in some others which hath wholly alter'd the sense and the rhime Besides we need but to compare Psal. 18. such as it is in the Collection of the
attributed to him Mr. Rivet perhaps might be deceived by a popular Prejudice that 's received in favour of these Martyrs who have always been lookt upon as Men of great Understandings Supposing he could not Praise their Piety without having a good Opinion of their Learning 'T was this made Photius guilty of the same who is else a very Judicious Critic and say that Iustin was come to the highest Perfection of the Heathen and particularly of the Christian Philosophy that he had a very great knowledge in all Learning especially in History Whereas we are assur'd on the contrary that he was no good Historian as appears by many gross Faults that he hath committed 1. In his Exhortation to the People he makes Herod contemporary with Ptolomy Philadelphia in speaking of the Seventy two Interpreters which he had seen in some of the Monks Apartments at Alexandria 2. He Cites Hystaspes and the Oracles of the Sybils against the Heathens which made them ridicule him as Blondal shews in his first Book of the Sybils c. 2. where he hath Collected divers Contempts of this Holy Man 3. Such another he made at Rome taking an Inscription writ in honour to an old Deity of the Sabins call'd Semo Sangus to have been done in favour of Simon the Magician The Inscription is now at Rome being dug up the beginning of this last Age in the very same place that Iustin said it was Nella isola del Terere 'T is true St. Irenaeus and Tertullian have committed the same mistake as many Learned Men have observed and amongst the rest Didier Herault in his Commentary on the Apologetic of Tertullian But 't is never the more excusable for that as the Author proves which we have just cited and who judiciously observes that the Christians in those Times drew all Advantages possible from the Actions Words and Writings of the Heathens which they often in favour of themselves interpreted contrary to the Opinion of the Author Omnia Gentium facta dicta scripta ita interpretabantur tunc temporis Christiani ut ea omnia proposito suo accommodarent aliquando contra Gentium mentem But to return to our Author although he hath very much praised Iustin Martyr he Remarks some Doctrins that he found in his Writings which are not Conformable to those commonly received and especially at this time 1. He believed that Socrates Heraclitus and other Virtuous Heathens may have been Saved and to maintain this Opinion says they were in some manner Christians because they have in part known the Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have exhorted Men to live conformably to this Reason Which Sentiment was founded upon one of the Platonics that says the Supreme God had before the Creation produced a Being they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who stood between God and the Creatures by whom he Created the World and all rational Beings which are such no farther than they participate of this Reason Some of the first Fathers who were Platonics as Iustin Origen and many others have believed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which Plato speaks was nothing else but the Reason or the Word for it signifies both that is mentioned in the first Chapter of St. Iohn so that Iustin had reason to say the Ancients who spoke of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knew Jesus Christ in part and by Consequence might be Saved St. Origen in a place that Dr. Cave hath cited speaks after this manner As he that is God over all things is call'd The God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not simply God So even the Source of Reason that resides in each rational Being is call'd The Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas that cannot properly be called so tha◠is in every rational Being this Name belonging only to the first Reason There is the same Relation between Reason which is in each rational Being and the Reason that was in the beginning from the Supreme God as there is between the Reason and the Supreme God For the same Agreement that is between God the Father God himself the true God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and between his Image and the Images of this Image between the Reason it self and that which is in every one of us Both is as the Sourse the Father of the Divinity the Son of the Reason Hence 't is not said that Man is the Image of God but that he is made after his Image If these words were taken to the utmost Rigour it would be very difficult to distinguish this Opinion of St. Origen and that of many other Ancients from the Arians whom they have been accused of favouring For it may plainly be proved that the Logos of the Platonics according to these Philosophers is of a different kind from that of the Supreme God 2. The second Error in his Writings is the Reign of a thousand Years He believed that after the Resurrection Jesus Christ should come again in a visible manner with the Patriarchs and Prophets into Ierusalem which should be then rebuilt much more magnificent than before Many of the Primitive Fathers were of this Opinion also as Papias Bishop of Hierapolis St. Iraeneus Bishop of Lyons Nepos Apollinarus Tertullian Victorinus Lactantius and many others 3. He believed the Souls of the Fathers of the Old Testament were before the coming of Jesus Christ in some manner under the Power of the Devil and that since Jesus Christ the Souls of the Righteous ascended not to Heaven immediately after their Death nor were received there till the Resurrection Nevertheless they continu'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an agreeable Place even so the Souls of the Wicked are where they are as much displeased with their Habitation still expecting the day of Jugdment Iustin repeats the same to confute some Hereticks who denied the Resurrection in supposing the Soul was received into Heaven immediately after Death 'T is not his Opinion alone almost all the Ancient Fathers have said as much among which St. Irenaeus Tertullian Origen St. Hilary Prudence St. Ambrose and St. Augustine c. They have very agreeably described this Place which received the Souls of Good Men under the Names of Paradice and the Bosom of Abraham which some of them have supposed in the midst of the Earth St. Iustin had not a less number of Fathers on his side in another point as visibly absurd That the Angels to whom before the Deluge God had given dominion over the Earth becoming enamoul'd with the Daughters of Men marry'd with them and so fell from the Excellency of their Nature 4. I could also says Dr. Cave insist upon what some have so often repeated in our Martyr which is that he hath very much exalted the Free Will of Man an Opinion that was generally received by the Fathers of the first Ages before the Pelagian Controversies entred into the World though the necessity of Grace has been acknowledged by many as our Author
his Remarks he says that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essence is plainly to be understood in this place for that of Person but that Beryl was mistaken when he said that Jesus Christ had no Personality before his Incarnation yet he might reasonably maintain that he had the same Divinity with his Father since if any other had been proper to him alone there would have been more Gods than one By this may be seen that it is not always very easie to apprehend the Opinion of the Ancients upon difficult things and above all when they are related by their Adversaries What Dr. Cave observes a little further is more pertinent to Origen's case Origen was Sixty Years old and ceased not nevertheless to take pains at that time it was that he composed this Book against Celsus He writ also about the same time Letters to the Emperor Philip and to his Empress which gave occasion to some to believe tho' without any reason that he was a Christian He also applied himself to confute certain Hereticks who maintain'd that the Soul died with the Body to rise again with it and the Helcesaites who were a kind of Gnosticks and whose Errors were stifled in the very beginning Decius succeeded Philip who violently persecuted the Christians and in whose Reign Alexander Bishop of Ierusalem as Dr. Cave relates in his History died in Prison Origen was also imprisoned with him and suffered much thereby but escaped his own Death by that of Decius He at last died at Tyre being Sixty nine Years of Age in the Year of our Lord 254. in the first of Valerius as our Author has made appear against some Ancients who were deceived therein He was buried in a Church at Tyre among the Ruins of which his Sepulchre is yet to be seen according to the Relation of some Travellers Dr. Cave afterwards makes an Eloge of the good Works and Learning of Origen He was of an Extraordinary Sobriety and so little desirous of Riches that he many times refused Presents that Rich Persons offered him He even at the end of his Life sold his Library to maintain him and sold it upon this Condition that the Purchaser should give him four Oboles that is to say five Pence a day during his Life The extraordinary Pains which he took for many Years procured him the Names of Adamantinus and Chalkenterus that is of Steel and Brass He assures us that he wrote Six thousand Volumes which appears impossible except we make a Volume of each of his Homilies and Letters if so we may reconcile St. Ierom and Ruffinus who have contented very hotly about it To add the Judgment of the Heathens to that of the Christians about Origen I shall relate here at length a Passage of Porphyry of which Dr. Cave has given us the Sense It is to be found in the sixth Book of Eusebius Cap. 19. what this Great Philosopher says of Origen in a Work of his against the Holy Scripture Some have chose rather to seek Solutions of the difficult Writings of the Iews than to abandon them and have been oblig'd to put such Interpretations as have contradicted themselves and even agree not with their very Writings which includes not so much the Defence of these strange Writers as Advantagious Thoughts of their own Opinions for after having spoken those things in Pompous Terms which Moses gives the clearest Relation of in the World they esteem'd them as Enigma's and Enthusiastically maintain that they ought to be receiv'd as full of hidden Mysteries and they propose not their Explications till after they have confounded their Auditors with their Lofty Language And in a few words a Man that I have known being also very Young may serve me for an Example 'T is Origen who was then in great Esteem and is so-still because of the Works that he hath left behind him c. As to what regards his Life he was a Christian and liv'd and obey'd the Laws of the Empire But as for his Opinions and Sentiments touching Divinity he reason'd in the Greek and maintain'd strange Fables by Principles of the Greek Philosophers He afterwards incessantly read the Writings of Plato Numerius Cronius Apollophanus Longinus Moderatus and of many more famous Pythagoreans he also studied the Lives of Cherimon a Stoick Pholosopher and of Cornutus of whom having learnt the Allegorical manner of explaining the Mysteris of the Greeks he made use of it to his own purpose in interpreting the Writings of the Jews Dr. Cave thinks that Porphyry was not wholly mistaken in accusing Origen for having learned of the Heathens the Method of turning all into Allegory which without doubt did prejudice more as to Religion than he could Convert But one may also suppose that Origen was perswaded to the Allegorical Method of Interpreting the Scripture as much by the Example of Philo and the ancient Iews as by that of the Heathen Philosophers See the Fourth Tome of the French Bibl. p. 528. Our Author afterwards shews Erasmus's Judgment upon Origen which is extremely advantagious to him he hath not according to Erasmus a bombast Style like to St. Hillary nor Silla with too far-fetch'd Ornaments as is St. Ierome nor overcharg'd with Rhetorick and Points like to St. Ambrose nor sharp Picquant and full of old Words like to Tertullian Neither too exact nor too periodical as is St. Gregory Nazianzen nor too full of digressions and abrupt Periods like St. Austin but always lively and natural Dr. Cave finds nothing to contradict the Judgment of Erasmus except where he says he believes Erasmus is deceived when he takes Origen to be concise and short since he hath been reproached with quite contrary defects As for the Errors of Origen he directs his Reader to the Originiana of Mr. Huet the present Bishop of Sâ—issons and to an English Discourse Printed at London 1661. in quarto where we make use says he of all the Advantages that can be drawn from Wit Reason and Eloquence to justifie Origen It is entitled a Letter of Resolution concerning Origen and the Choice of his Opinions To which may be added the Origenes defensus of the Jesuit Holloix Many great Men have formerly made Apologies for Origen and among others Pamphilus Martyr and Eusebius but they are all lost Nevertheless we may draw from the Ancients some general Remarks which may render him more excusable 1. He had written many things not dogmatically and to Remark that he had thereupon determin'd his own Sentiments but only for Exercise as he Witnesses of himself in divers Places of his Book of Principles which is the most critical of all his Pieces 2. In the heat of dispute sometimes he would to the utmost extremity oppose the Opinions of his Adversary which he disputed with although in effect he approved not of this immoderate way of Proceeding And this is what happened to Origen as some say in his Disputation against Sabellicus where sometimes he spoke as if
also that divers Bishops succeeded Polycarp in the Government of the Church of Smyrna which shews it was a long time after the Death of that Holy Man Irenaeus might be then about eighty Years of Age. This Work against Heresies was not all writ at the same time nor was it built upon the same Foundation on the contrary it appears by divers places that the two first Books entirely took up the Design of the Author It was after these were ended that he thought of making a third which soon followed the other two After that he made a fourth and fifth Book wherein he speaks of the Doctrin of our Lord. But though he writ these things at several different times all the work was ended in a short time As Irenaeus himself says in a Letter to a Friend that had desired to write upon this Subject Mr. Dodwell acknowledges that he does not know who this Friend was and makes no Scruple to refute those that thought it Turibius a Priest of Toledo whom the Author of this Fable Confounds with one Turibius of Asturia who lived not till the fifth Age whether there were two of this name or that they made two of one which was often done it was so that Anaclet was made two Popes in taking away from him the two first Syllables of his name However this Friend must be a Grecian because St. Irenaeus writes to him in Greek and makes an Apology for the Roughness of his Style It may be he lived in Cephalonia or in some place of the Continent that is near this Island according to the Author's Conjectures who pretends that the Heretick Ptolomy was of this Country He desired him to explain the Doctrins of the Valentinians and because they imbraced almost all the Opinions of the other Hereticks it makes Irenaeus speak of them all in his Work going back as far as Simon the Magician pretending that they derived their Birth from him as the Orthodox did theirs from Iesus Christ and his Apostles It is true the Valentinians and other Hereticks of St. Irenaeus's time did not acknowledge this for they maintained on the contrary that they received their Doctrin from Theodad Disciple of St. Paul as Basilides said he received his from Glaucias Interpreter to St. Peter But this Father proves that they descended by an uninterrupted Succession from the Heretick Menander Disciple to Simon the Magician The better to apprehend all this the Author observes that the new Hereticks used always to joyn themselves to the Ancient ones and to enter into a Society with them adding also some new Error to their Heresie whereby to distinguish themselves And as among Philosophers there was one Potamon that pick'd and chose what he liked in all the rest to form his own Principles by So it is very likely that the Valentinians formed their Heresie from what they found in the other Heresies that suited with their Design This is the reason that Irenaeus calls it a Recapitulation of all Heresies Ptolomeus was one of the chief Disciples of the Valentinian Heresie who according to the Maxim we just before spoke of added new Errors to those of his Masters It 's of him that this Father speaks of in the beginning of his Work Marcus was Disciple to Ptolomeus erected a new School and is more spoken of in what follows than his Master His Errors spread as far as Gaul and all along the Rhine But Mr. Dodwell proves that the Valentinian Heretick Colorbasus was more ancient than either Marcus or Ptolomeus because he was contemporary to Valentine of whom he learned his Doctrin after which he formed a new School All which is contrary to what Epiphanius writ These Hereticks like the Pythagorians did not explain their Opinions nor communicate their Books to any but them who were initiated into their Mysteries which was the reason that very few were well acquainted with them this caused St. Irenaeus's Friend to desire him to inform therein therefore this Father design'd as he himself declares to discover the Practices of the Valentinians and exclaim against their Manners Mr. Dodwell Remarks upon this that the Fathers used to represent the Ill Lives of Hereticks thence to draw Consequences against their Doctrins according to the Maxim of Jesus Christ You shall know them by their works Matth. 7.16 Though this Consequence is not always lawful for the Manners of one that is Orthodox in his Judgment and may be corrupt and on the contrary a Heretick may lead a pure and holy Life But it was just against the ancient Hereticks whereof the most part approved by their criminal Opinions their lewd Practices They affirm'd that one might deny our Saviour by word of Mouth if Persecuted That Magick was lawful and that simple Fornication was not a Crime .c. The Author employs the rest of this Fourth Dissertation to find out the time wherein St. Irenaeus writ this piece against the Hereticks to which purpose he runs over all the Valentinian Hereticks of whom we before have spoken and by the great many helps of Conjectures and Inquiries discovers the Times wherein they lived and Taught and concludes at last that Irenaeus writ this Work after the Death of Photinus his Predecessor about the Year CLXVII of the common Aera and the ninth or tenth of his Episcopacy and because this Father speaks of the Version of Theodotian which is thought to have been later he endeavours to shew that it is a Mistake and that there is nothing in the whole but what agrees with his Calculation The Reasons may be seen in the Author because they cannot be alledged here without being Tedious The Fifth Dissertation treats of the Interpreter of St. Irenaeus and a Passage of St. Ierom which joins St. Irenaeus with the Greek Authors that clear'd Erasmus from his doubt whether he writ in Greek or Latin Mr. Dodwell adds another that neither Erasmus nor Father Feuardant who published an Edition of St. Irenaeus took notice of which is that St. Ierom says that he 'll mention none of the Greeks but Irenaeus Bishop of Lyons He adds Arguments to these Testimonies This Author excuses the Roughness of his Stile because he lived along time among the Celtes and was obliged to make use of their barbarous Language but had he writ in Latin this excuse would not have taken for there was not only a Roman Colony at Lyons but also every fifth Year they celebrated the terrible Combat of Orators in Honour to Augustus of which Iuvenal speaks in these Verses Aut Lugdunensem Rhetor dicturus ad Aram. St. Ierom says also that St. Irenaeus writ learnedly and eloquently and without dispute this Father was too good a Judge to give this Praise to so rude Latin as that of St. Irenaeus was if it were that which is now extant it is not difficult to observe that the Author of this Version understood Greek very well but could not speak Latin so that if St. Irenaeus had writ in
upon each of his Works and what been said in general upon this occasion there remains now only three things which are much worth our notice He often cites supposititious Writings as if they had been acknowledged by all the World as may be observ'd by the Passage of St. Peters Sermon which hath been a little before related and by another of St. Pauls which seems to be taken from the Book of his Voyages upon which see Eusebius and St. Ierom. This may make People believe that the great Reading of this Learned Man had not refined his Judgment for in fine there is no need of being a great Scholar to perceive what he cites resembles not the Style of the Apostles neither is it conformable to their Principles It cannot be doubted but that they believed the God whom the Iews adored was the true God Creator of Heaven and Earth and Father of our Lord Jesus Christ who testifies it himself Neither can the Iews be accused of having worship'd Angels Months and Moons with any manner of Probability and the reason which the Author of St. Peters Sermon brings for it is so ridiculous that it can impose upon no body who is not very willing to be deceived It is true that some Learned Men have otherwise expounded this Accusation which this Author makes against the Iews but it 's plain by the Sequel that he understood it more simply than they do Howbeit this Book being visibly supposititious Origen acted much more prudently than his Master seeing he had Heracleon a Valentinian to refute who drew Consequences against the Old Testament from these pretended words of St. Peter he begins thus It would be very proper to examine whether this Book was really St. Peters or if it were not wholly supposititious and if not if any thing was not added to it after which he shews that the Iews adored the Creator of the World But it was the Custom of several of the Ancients to make use of all sorts of Reasons and Books to perswade what they had a mind to If it was so in our time Men would be accused immediately of Simplicity or of Falshood but each Age hath its Customs However its certain that Rules of sound Sense have always been the same and it s not less true that great Learning does not render the Mind more just according to the famous Maxim of Heraclitus which Clement relates amongst his Writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clement also used to interpret Scripture allegorically without rendering his Allegories probable as the Ancients commonly did We may see what Mr. Huet says of the Origin of Allegories in his Origeniana l. 2. c. 2. Qu. 14. But if what Clement saith be read carefully in the fifth Book of his Stromates where he treats of it more at large one may easily perceive that what induced him chiefly to believe the Scripture was full thereof was that the Egyptians and Greeks had accustomed themselves to hide the Secrets of their Philosophy under Emblems and Fables It is true that the Iews were fallen into this Opinion before the coming of Jesus Christ. It is true also that in the most distant times this Nation expressed it self not only by dark words but symbolick Actions as appears by divers places of the Old Testament Notwithstanding there is no Example by which it's apparent that the Sacred Authors were willing to hide the Tenets of the Jewish Religion but on the contrary they exposed them very clearly and simply There are but few places of the History of the beginning of the World which may be turned into an Allegory with any probability and those which may only regard some Circumstances which signifie nothing in respect to the Foundation of the History and belong in no wise to the Worship of God or good Manners or Tenets without which they could not serve God nor be honest Men according to the Law In the rest of all the History of the Hebrews nothing appears which in the least resembles an Allegory all is simple and easie to be apprehended which makes us believe that those who writ it were in no wise Allegorists and that if there was any thing in the most ancient Events of the History of Mankind which may be understood that way the Hebrews have followed this turn only because the Tradition or the Memorials which they copied after were thus express'd We do not see that they amused themselves with Philosophy or gave any opinions of Physicks either clearly or obscurely and the places where Philo strives to find Philosophical Tenets are wrested after so violent a manner that there is no Person who perceives not that the Sacred Authors never thought upon what he makes them to say Also if we reflect upon the origin of Allegories amongst the Pagans it will appear that they are but of a late date and when Philosophers would give a Reason for Fables or the ancient Histories of the Gods that is to say to save the Honour of their most ancient Historians who were accused of having absurd Ideas of Nature as Excellent as that of the Gods according to their Idea of it Therefore it was necessary to make those believe whom these scandalous Histories offended that the Poets thought quite another thing than what they said and thence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies quite another thing than what is meant and is what is properly call'd Allegory It may be found out by reading of three Works lately Printed at Amsterdam and where mention is made in the 7th Tome of the Universal Bibleothick p. 109. Thus Histories amongst the Grecians were turn'd into Allegories fearing it should be thought that the Gods of Greece were only corrupted Men. The Iews who never applied themselves to the study of Criticks and Philosophy were no sooner amongst the Grecians but they found this Method of Expounding Religion and used it to explain the Sacred Books after a manner more conformable to the Opinion of the Pagans as is plain by the Example of Philo who Expounds all the Old Testament like a Platonick They even so much alter'd the Text that they expounded allegorically not only the places which might have any difficulty but also the most clear and simple without excepting even those that concern Manners which being literally understood include excellent Directions for the conduct of Life nor the most simple Histories whence most useful Instructions may be drawn without searching any other sense but that which offers it self to the mind Philo is full of such Examples The Christians afterwards imitated the Jews and were not satisfied to interpret allegorically the Old Testament but did the like concerning the New although neither Jesus Christ nor the Apostles proposed no Doctrin after an emblematick Manner which they expounded not clearly enough themselves to take away the trouble of seeking for the Sense in having recourse to Allegories which have nothing plain in them For in fine it must be granted that according to this
zealous for the Roman Religion although he wish'd they had Corrected some Abuses which insensibly slip'd into their Manners He made the Elegy upon the Council of Basil and University of Paris and defends others who have opposed themselves to the utmost Authority of the Popes 'T is apparent that all his Zeal against the Hereticks cou'd not hinder him from ranking this Work at Rome amongst Prohibited Books There is more profit in reading the great Preface of Mr. Brown where he not only makes useful Remarks upon this Collection and upon those of its Supplement but also relates some curious Pieces that had not been seen until then which hath been already spoken of There are some nevertheless since this Collection is not for the People he that publish'd it might very well have sorborn many Invectives in his Preface and Notes against the Roman Church and there are a thousand Pieces more proper to declaim against than a Work of this nature this is a fault for which Orthuinus Gratius hath been oftentimes reprehended The Christian Wife of John Mayerus Professor of Divinity or three Dissertations about Wedlock Incest and Divorces Amsterdam at Jansonius Waesburgs 1688 in Quarto page 438. SInce Laws punish Poligamy with so much severity it seemeth there was no need of the assistance of Divines to stop the disorders which might have given life to a Book call'd Poligamus Triumphans written by one Mrs. Lyserus yet this Opinion wou'd nevertheless be as dangerous to the Heart as to the Mind For if it was true that there was a Legitimate priviledge of which the Laws have deprived Man so as he cou'd act no farther except he violate them without their taking notice that he was not exempt from their Penalties Yet Industrious Love would not want means to laugh at their unjustice and enjoy a liberty which should set no limits to his desires Thus Mr. Mayerus who is a learned Professor at Harderwick finding the Question important and worthy of his utmost endeavours undertaketh here to overthrow the imaginary Triumph of Poligamy His Work is divided into three dissertations The first regards Polygamy the second treats of Incest and the last of Divorce He observes that the first care of Legislators ought to make Laws for Marriage which is the Basis and Foundation of Common-wealths Therefore after God had imprinted in Man the Inclination which induceth him to Wedlock he ordered him besides to encrease and multiply The Author grants that these words include a Command which concerneth not only Men but Women also so that no body ought to bury their Talents Yet he adds that the Obligation was much more indispensable immediately after the Creation and deluge because the World was then a vast Desert But the rule ought no more to be taken in the Rigour Yet he maintains with the Fathers of the Church that Adam looked not on Eve as his Wife nor had for her the tenderness of a Husband until after his crime This is it which hath given place to the pleasant Imaginations of the Rabins upon the Apple gathered on the Tree of Life which the Serpent tempted the Woman to taste who having found it delicious corrupted the Innocence of the first Man and made him become the Father of Mankind Doth it not seem that Mr. Sarazin hath sweeten'd this Thought to make his Sonnet so much the more famous against Women Mr. Mugerius afterwards maintains that the Polygamists can draw no advantage from the Command of God Encrease and Multiply because it bears an unlimited Licence to mix himself indifferently For this is understood only in relation to a just Marriage such as God hath instituted from the beginning of the World to wit between two persons The proof drawn from the example of Beasts cannot be applyed to Man who governs himself according to the Laws of reason which abhors this confused mixture If he was governed by a blind instinct meerly it might be maintained that there is nothing criminal in the most unlawful Copulations After all Is not the Turtle-Dove with its tender Cooings and Sighs the Symbol of Conjugal Fidelity It s true that Men sometimes resemble wild Beasts which tear one another the most powerful destroy the weakest His Passions which tyrannise over him and keep him as a Slave in Chains often overwhelm Reason which distinguishes him from them Nevertheless they enjoy say they much more than he does this precious liberty which he prostitutes to whosoever will buy it and according to Montaigne We are but the Tenants of our life But these disorders suffice not to take from Man all his Prerogatives The Arts and Sciences which enlighten his reason and enrich his mind give him a Preheminence which suffers not these odious Comparisons It is not to lose his liberty when it is limited only by reason and the Laws of Society It is on the contrary a more noble liberty which cannot be put in competition with this natural brutality which makes the liberty of Animals It followeth then that he ought not as they say to trample under foot Modesty and Chastity and being endowed with an understanding he ought to distinguish himself from Beasts in the very things which he resembles them most in to shew that he doth not behave himself like unto them by a brutish impetuosity and that he can bridle his desires Having answered the vain Declamations of the Polygamists the Author strives to shew that Polygamy is repugnant to the Law of Nature and he calls the Law of Nature the Will of God who hath fixed Laws of Nature in the Creation of one only Man and one only Woman which he hath formed upon that account He pretends also that it overturneth natural Equity because it is not just that a Wife should be constrained under the Yoak of an exact Fidelity whilst the Husband is prodigal of his Conjugal Love elsewhere Both of 'em according to him are strictly tyed by this Precept of Law To give to every one what belongs unto him Men if we believe St. Gregory of Nazianzen do abstain only because they have made Laws which take away a tyrannical authority over a Sex which hath no other power to defend its Rights but that of Charms and Natural Graces The Wanderings of a Husband then are Frauds and Stealths and directly contrary to the Fundamental Contracts of Marriage by which he obligeth himself solemnly to his Wife Mr. Myerius adds That Poligamy is opposite to the tender Union which ought to be between Marry'd Persons Diversity of Women divorces and weakeneth the Desires and Transports of the Heart It is with them as with Brooks which being divided into several Branches leave dry those Meadows from whence they arose in abundance It was for this reason that the Hebrews called him who kept himself single a sad half of Man whence it 's easie to conclude that he hath need but of another half The Jealousie which would infallibly kindle amongst the Women seems yet another important
are neither extraordinary Wits nor have they much Learning but only a little Address to hide their Ignorance Scarcely do we know any thing when we study Night and Day How should we be learned without studying much The Author gives some Advice to them that would instruct others and maintains with a great deal of reason that it is by good Logick that we ought to begin to study After having given us some general Counsels he descends to particular ones in the third Discourse as to that which we call the Study of human Letters He saith that as in a Common-wealth there must be People who inhabit Mountains and Barren places it is also in Letters advantageous and even of the order of Providence that there should be Persons that are willing to cultivate the most unfertile Grounds A Man which looks upon it as a great thing adds he to know what was the order of the Months of the Macedonians is despicable but he that collects this order if there was occasion for it the clearing thereof deserves so much the more praise as his work is the more painful It s unnecessary that all the World should study Arabick but 't is necessary some Body should be found whom one should have recourse unto when this Language is of any necessity This is for the instruction of those who absolutely condemn all the Studies which have not a continual use in the course of civil Life and which do not bring as great Riches into the Country as the Occupation of Merchants Several other good Reflections may be seen in this third Treatise The fourth begins with very pious Discourses which are followed with several Considerations upon Poetry and Grammar The Author describes the advantages and necessity of Eloquence and advises to the reading of Cicero There is no Author amongst the antient Heathens saith he whose Study is more useful for the solidity of Thoughts for the admirable Maxims for the Idiom of the Latin Tongue and for the fine way of discovering Truth and making it known with so much variety and fruit that the Minds of the most distracted are necessitated to perceive it The fifth Discourse contains a Description of the Life which the Congregation of the Fathers of the Oratory had The Author speaks very finely thereof for example that although they do not make the three Vows of Poverty Chastity and Obedience they are notwithstanding observ'd There is no Indulgence saith he for the opposite Vice to Chastity Those that cannot be profitable to Persons of a different Sex never to speak to them though they are consecrated to God Those which are confessed are seldom seen out of the Tribunal of Penitents What Conversations they have with them are short never by nights nor in remote places but as publick as can be and in presence of Witnesses By this means Scandal is avoided and suspicions being vigorously punished the Crime is not committed He adds that they undertake nothing which engageth them to great Expences as Magnificent Buildings Guildings rich Paintings and that also they have no necessity of making recourse to rich Persons not in danger of betraying their Ministery by baseness and flatteriee It is a Crime with us pursues he to intrude into Families to meddle with Marriages or Law Suits He speaks much of their manner of studying and instructing young Persons He saith that when they find any penetrating and great Wit which hath a good Genius for their Sciences he is disburthen'd of all other Affairs and they believe that he cannot render better Services to the Church than by studying He saith also that they use great Precaution to those who desire to enter into their Society for if they have any Inclination to Vice and feel themselves weak they are advised to uphold themselves by Religious Vows and to shut themselves up in Cloysters If they have fallen into great Crimes they are perswaded to fix on Monasteries and to pass their whole life in Repentance therein without ever making themselves Priests But if they give marks of a holy Calling without perceiving themselves called to an Austere Religion they are received without speaking to them of receiving any Order but after being purified by a long Penitence in which a regulate Life and remote from all Commerce with the World makes the Principal part He relates several other things infinitely glorious to this illustrious Congregation but he advertises us in two or three places that he makes not an Encomium but gives an Image of an Holy Community wherein may be seen what Men ought to be He adds to his fifth Discourse what hath been said of the Cycopedie of Xenophon that it was not an History but the Idea of a wise Government non ad Historiae fidem sed ad effigiem veri Imperii Scriptum esse It is the means of appeasing a little the other Orders of the Church which might perhaps believe that they had a design to oppress them The two following Discourses are plac'd in a Library which is valued at more than 20000 Crowns There are considered the Books that are most necessary for each Science and the most proper Method to make a good use thereof He speaks very contemptuously of the Scholasticks and maintains it is sufficient to read one or two of them because commonly they do but copy one another He has not more consideration for the Casuists but believes them dangerous for the most part because they seem to confirm Sinners against God and teach them the means to shuffle with him in shewing them how far they may offend him without his having a right to punish them M. Bornier in his excellent Abridgment of the Philosophy of Gassandus relates a Spanish Proverb which he heard the late chief President of Moignon say That those who trouble themselves to seek for a prop to their doubts amongst Casuists seek silently to perplex the Law of God Quieren pleytear contra la ley de Dios. Afterwards he speaks of Preachers and praiseth above all others Father le Ieune and a Father of the Oratory who lately died with the Reputation of one of the first Preachers of his time though he only cloathed Father le Jeune after such a manner as might be acceptable to the World They had this in common that both Lived as they Preached The latter had no concern with the World but by necessity and he was never seen at Feasts where Preachers destroy all that they have maintained according to our Author At the end of this Book are two Letters of Morality The first treats of the beauty and necessity of Order The second presents to an Ecclesiastick who would leave his Retreat to take a Benefice upon him the danger he exposed himself to by this change He shews him how the Commerce of the World is dangerous and how it sometimes happens that a Priest who hath resolution enough to renounce lewd Pleasures yields to the temptation of Good-fellowship At first the
they had not strong Reasons of doubting that they were a good Warrant of Justice or Unjustice The Objection that is founded upon the Supposition that it is the Devil who holds Witches Suspended upon the Surface of the Water is miserable for it is against all the light of a good Reason that the Devil should employ his Forces to betray Creatures which are the most devoted unto him and to make Judges Triumph over his Subjects who have a Design to send them into the fire It is say they because God forceth there Proud Spirits to Act against their proper interest But besides that they say this without forming a distinct Idea of the manner wherewith these Spirits may be forced to produce certain Actions Who seeth but a constraint of this nature ought not to hinder Magistrates to verifie by the Experience of Water if a Woman be a Witch seeing that whether God Acteth therein by his immediate Vertue or forces the Devils to work this Prodigie it is still his wise and admirable Providence which would make use of this means to teach Judges what they know not These Two Objections which are the best of all being ruined it seems that the only means to refute this practice is to make the foundation of these Proofs suspicious of falshood but as the Author strives only against those that agree with him in the fact there is nothing to be feared on that side We must do him this justice that he is not of those who have precipitately recourse to the Essay of Immersion he will have men recourse to it but upon very probable Indices of Sorcerie and he gives thereupon very good Counsels to the Judges chiefly exhorting them to take heed that the Hangman acquit himself faithfully of his duty for without it there would happen great abuses in this matter because the persons which are cast into the water being sometimes very innocent do not swim and then the Hangman ought to be active to draw them out for fear they should be drowned But if he is too hasty he may save the guilty because there are Witches which being immediately descended a little under water would soon come up again of themselves and would manifest thereby their crime whilest they pass for innocent if the Hangman doth not give them time to come up again It may also be that a Woman which weigheth not much may have motions which swell up some Muscels to form a perfect Equilibrium betwixt her weight and that of the water The Emotion and Tonick movement of the Muscels would perhaps soon cease and then this Woman would sink and would justifie herself But if she be judged according to the effect of the Equilibrium where she is in at the first Moment she is lost with all her Innocence There are then many things to be observed and apparently it is one of the best difficulties that may be made against this proof The Author hath heard say that there are certain Countries where the Women who are suspected of Witchcraft are weighed in a Ballance and saith they have experienced that Witches of the greatest and thickest Stature weigh no more than about 15 pounds He brings several proofs of his sentiment which are good enough considering the quality of the matter This is not the less convincing that the Judges must not be refused this Essay of the Immersion seeing it is so difficult to assure themselves of the truth by the Testimony of the Accomplices for saith he a Witch that accuseth another Grounds very often but upon that She imagineth to have seen her at the Caterwauling or meeting of Witches And what assurance can one take upon such imagination which might have been deluded by the evil Spirit as the Author shews in the fourth Chapter Besides it being known by the Deposition of several of these Wretches that Witches of quality walk nor dance at that Assignation but in a mask whence it followeth that they are known but by their Mien and Stature and other signs very suspicious A strange thing is that in the Books of Pagans where so much is spoken of Witchcrafts no Women are found which are thought to go to the Assignation Is not it because the Devil changes customs and manners according to the diversity of times and places The Author answers very largely to the objections of his Adversaries but sometimes he saith things which have not the least solidity as when he supposes that the Water of all the Elements is subject to the Devils power and where uncertain facts may be best discovered because of the Exorcisms and Consecrations whereof Water is commonly the Subject in the Administration of Baptism He finisheth his Book with a very devout Oration which he believes the Judges ought to make to God before they make use of the Proof The Author of the Treatises is called Herman Neuwalds he refutes a Letter which is seen here and which was written at Langow in the County of Lippa the 4 th October 1583 by Adolphus Scribanius who assures that a few days before he had seen Women accused of Witchcraft cast three times into the Water in presence of a multitude of People which sunk no more than a bit of Wood. He cites divers Authors which have spoken of this proof and after having expounded this Phenomen in supposing that as soon as a person makes agreement with the Devil he is so possessed with him that he contracts a great lightness by the habitation of a Being so light and volatil as he concludes he is that the use of this proof is very lawful The Treatise which refutes this Letter is curious enough many things are related there touching the Origin Practice and Abrogation of the proofs by a hot Iron by cold Water hot Water c. In it also are related several Traditions of the Common People which regard the mark of Wizards the Feast of Loup-Garous of Livonia and divers superstitious means or Magick to discover Wizards and to Divine The pretended lightness communicated to Witches by the Volatility of the Spirit which possesseth their body And tho' it 's maintained against the Physician Wier that these Women are worthy the utmost punishment yet the Tryal of Immersion is not approved of any other besides him It were to be desired that now there are great Philosophers in the World some one would give a good Treatise upon Witchcrafts It 's supposed as a constant Principle that as soon as Wizards and Magicians have been seized by the Authority of Justice the Devil cannot do the least thing for their deliverance and yet in other occasions he makes a hundred Actions more difficult than the breaking open a door They are constrained to admit of a hundred other silly qualities Men should profoundly reason upon all this And seeing this Age is the true time of Systems something should be found out touching the Commerce which may be betwixt the Devil and Man There is no Philosophy more proper
Discourse upon the Authors of the Bible At Paris 1686. ALtho' the Title of this Work is so well known that the Design of it is easily perceived yet since the Matter is new and the manner it is promised to be treated on is difficult Mr. Du Pin thought it very necessary to Instruct the Publick more particularly in a Preface of the assistance that he had and the Method he follow'd to accomplish this work He divided it into Two Parts and begins the First with Justifying the Title of Bibliotheque shewing for example that 't is a Name that ought to begin to the collection of many Authors and to Books that treat of their Works He afterwards shews that the Custom of writing Bibliotheques is very Ancient and that it was introduced amongst the Christians in the First Ages of the Church The Stromates of Clement of Alexandria being a kind of Bibliotheque of the Opinions and Thoughts of an Infinite Number of Writers and the History of Eusebius may be call'd a Bibliotheque of Ecclesiastical Authors since he hath done almost nothing else in this Work than Writ their Life give a Catalogue of their Writings and relate many Passages out of them After having spoken of those who have taken like pains and above all of Photius Mr. Du Pin adds that Authors never took so much pains especially Ecclesiasticks as in the Last Ages in which Learning was renew'd and Criticks carryed to such a point as they never were before Both Catholicks and Hereticks have endeavoured to out-vy one another in making Bibliotheques Erasmus pursues he in Printing the Fathers hath put Prefaces and Notes before their Works which contain must Judicious Criticks and that altho' he is sometimes too confident in rejecting some Pieces It must be confessed nevertheless that he has broke the Ice for those that have followed him He speaks with the same freedom of other Authors of the Roman Church and in respect to the Protestants altho he accuses them of Passion and of being very Erroneous he confesses nevertheless as to what regards Criticks they were sometimes sharper and more quicksighted than the Catholicks and that the Protestants have discovered many things therein that they were obliged to acknowledg and aprove of The Author afterwards tells the Motives that engaged him to undertake this Work which were that no body before him had done any thing Compleat upon it He shews the design of his Book by a Comparison between a number of Books well ranged which is properly call'd a Bibliotheque and the Order that he has observed in this Work to which he gives the same name There is only this difference between these two Bibliotheques it is that in the first if we content our selves only to read the Titles no advantage to Learning is to be received from it and to run through all the Authors which compose it much time and pains is required Whereas in this we may instruct our selves in many important things with great Facility since there is not only the Titles of the Books but also the Abridgment and Sum of what they contain with a Remark upon the particular Sentiments in them In the Second Part of the Preface Mr. Du Pin shews the necessity there was to make use of such a Method as followed to write the Life of the Authors to make a Catalogue and Remark of the Chronology of their Works the Circumstances of the Time Place Age and Condition of him that writ and of the Persons he was concern'd with changing the manner of his Discourse according to the nature of the Subject An Author that engages against a Heresy of his own time that is the Head of a Party and who hath Personal Contestations with those that Attack him expresses himself very differently from him that writes against a Heresy that is extinguisht who takes no part in the Quarrel and has no other Motive in writing than defending the Truth St. Cyprian speaks of the Reconciliation of Penitents following the different Circumstances of the Times St. Augustin writing against the Pelagians speaks otherwise of Grace and Free-Will than he had done before And from the time that his head was possess'd with these Hereticks and the Donatists he speaks continually in all his writings even in his Homilies of the Church and of Grace He afterwards tells the Reason why many Works are attributed to some Celebrated Authors which is none of theirs viz. the Malice of Hereticks the little Piety of some of the Orthodox the Levity of some Men Ignorance or Avarice of the Copyists of the Printers and the oversight of those that have taken for Authors of certain Dialogues such Persons as are made to speak in those Dialogues So 't is that Vigilius of Tapse has made Five Books under the name of Saint Athanasius and it may be that also under the same name he made the Creed that is attributed to this Father In short the Ambiguity of Titles and the Resemblance of Names have often caused Pieces to be attributed to such Persons as they belonged not to After that he establishes Rules for true Criticks remarking that the Proofs or Conjectures that we can make of any Work are Internal or External Time is one of the most certain Internal Marks and nothing is more capable of convincing an Author of Imposture than when the date of his Work is false or that he speaks of Persons that have lived a long time after him whose Name is affixed to the Work 2 ly The matter that is contained in a Book discovers whether it be Supposititious or no. 1. When we find Opinions in it that were not maintained till a long time after that Age. 2. Expressions concerning those Opinions Ceremonies and Customs that were not then in use 3. Errors that are of a latter date or such matters as were not treated on in that time that the Author lived whose name is affixed to the Work 4. Opinions contrary to such as are seen in their writings 5. Or Histories manifestly Fabulous 3 ly The turn of the Discourse the manner of Writing the Elocution the Figures and the Method being a thing most difficult things to Counterfeit are of very great use to discover whether a Work be supposititious or not Tho'we must not always reject a Book for a small alteration in the Stile without any other proof because Persons may write differently according to their Age Places and the Subject of the Discourse nor should we receive a piece as true only for the Resemblance of Stile for an Ingenious Man often imitates the Phrases and Genius of an Author very well in a Discourse that is not long The External proofs whether a Work is supposititious or no are taken 1. From Ancient Manuscripts in which we find not the Name of the Author or find that of an others 2. The Testimony of Ancient Authors that reject this work or that say nothing at all of it Mr. Du pin
the Syriack Tongue did insensibly mix with the Hebrew Dialect and became common to the Iews and hath since been called the Hebraick Language IV. He Examins in the Fourth Article the Works of many Authors who make mention of the Old Testament as those of Philon Iosephus Iustus c. in speaking of the Writers of the New Testament he Remarks after St. Ierom that the last Chapter of the Gospel of St. Mark is but in a very few Copies and that we may reject it almost with all the Greeks because it seems to mention several things contrary to those which are spoken of by the other Evangelists Besides he assures us upon the Credit of this Father that that which obliges St. Iohn to write his Gospel after all the rest was that having read the rest he remarked that they had only confined themselves to write the History of one Year of the Life of Jesus Christ viz. from the Imprisonment of St. Iohn the Baptist to the death of our Saviour and thereupon he resolved to give the Church an account of what happned in the preceeding Years He does not precisely find in the Acts of the Apostles the time when St. Paul changed his Name from Saul Mr. Du Pin conjectures that it was after the Conveâ—tion of Sergius Paulus because he says it was the custom of the Romans to give their own Names in Testimony of Friendship It might also be said as Budeus proves in his Pandects that it was to honour their Patrons and Benefactors for these they had obliged to take their Names He ends this Dissertation with the Books of the New Testament which were at first doubted but that were soon after placed in the Canon of Holy Writ by the consent of all Churches to wit the Epistle to the Hebrâ—ws the Epistle of St. Iames the Second Epistle of St. Peter the Second and Third of Saint Iohn that of Saint Iude and the Apocalypse The Bibliotheque it self he begins with Criticisms upon the Letters of Agbar to Iesus Christ and Iesus to Agbar which he shews to be Supposititious as well as the Gospel according to the Egyptians The Gospel according to the Hebrews and many other pieces that some wou'd have to pass under the name of the Apostles There were Persons in St. Ierom's time that pretended the Gospel according to the Hebrews was originally that of St. Matthews because it was written in Syraick and Chaldaick Characters Mr. Du Pin proves here that they were different not only by the passages of this Gospel according to the Hebrews which has nothing in it like the History of the Adulterous Woman in Saint Matthew But also because Eusebius and after him St. Ierom absolutely distinguisheth them that this last had translated the Gospel according to the Hebrews whereas the Author of the Version of St. Matthew is wholly unknown and that in the Gospel according to the Hebrews the Scripture is cited there after the Hebrew and St. Matthew in his follow'd the Translation of the Septuagint Yet there is room to doubt of this last Argument since the same St. Ierom which distinguishes these Two Gospels here confounds them in another place according to the relation of our Author in the 39. pag. of his Dissertation And it is not only Contradiction of that Father which he has observ'd Always saith Mr. Du Pin when St. Jerom Treats expresly of Canonical Books he rejects as Apocryphal all those that are not in the Iews Canon but when he speaks without making any reflection he often cites these same books as Holy Scripture Ib. p. 72. speaking diversly by Economie and according to the Persons with whom he had to do The Epistle of St. Barnabas which we have also an entire Latin Translation of and great part of the Greek Original is certainly his since we see in it the same passages that St. Clement of Alexandria Origen Eusebius and St. Ierom cite out of it But says he if this Letter was really St. Barnabas's it ought not to be added to the other Books of the New Testament That follows not according to our Author for if 't is true that a Book is Canonical when we are certain 't was writ by an Author who had the Authority of making it Canonical Who is it that hath said St. Barnabas must be of this Number rather than St. Clement or Hermas 'T is the business of the Church to declare it and it 's sufficient that it has not done it therefore his Letter is look'd upon as Apocryphal altho ' 't was certainly his own He adds that this Letter is unbecoming this Saint being full of all Stories and Allegories But we must know a little the Genius of the Iews and the first Christians who were nourisht and brought up in the Synagogue to believe that these kind of Opinions cou'd not come from 'em On the contrary this was their Character they Learned from the Iews to turn all the Seripture into Allegories and to make Remarks upon the Properties of Animals which the Law had forbidden 'em to eat of We must not be surprised then if St. Barnabas who was Originally a Iew writing to the Iews has Allegorically explain'd many passages since every body knows that the Books of the first Christians were full of these sorts of Fables and Allegories He rejects the Liturgies attributed to the Apostles Because he cou'd not but make a little Reflection upon what is read in the Celebration of the Eucharist in the First Epistle to the Corinthians and upon what St. Iustin and the first Fathers of the Church have said to perswade us that the Apostles and those which succeeded them have celebrated the Sacrifice of the Mass with great simplicity He only relates a small Number of Orisons but by little and little he adds some Prayers and a few External Ceremonies to Render the Sacrifice more venerable to the People In fine the Churches have regulated all abuses in the Sacrament and wrote down the way of celebrating it as may be found in the Liturgy The Apostles Creed the Canons and Apostolick Constitutions are none of theirs Ruffinus was the first and only Author of the Fifth Age who wrote that the Apostles composed the Creed and he only advanced it as a popular Tradition Mr. du Pin to confirm his Opinion and prove that the Creed was not the Apostles as to the Words and Form gives us a Table of the Four ancient Creeds the Vulgar the Aquilean the Eastern and Roman where one might compare them together and observe considerable Differences between them for Instance the Terms Catholick Communion of Saints and Life everlasting which are in the Vulgar or Common Creed are wanting in the other Three As for the Canons which are attributed to the Apostles he defends the opinion of Aubespinus and Beoregius who believ'd 'em very ancient and who pretend that they were properly a Collection of many Councels held before that of Nice the
Opinions of the Apostles and makes this Reflexion upon it taken from St. Augustin It is evident that nothing is of so dangerous a Consequence in Matters of Religion as slightly to give credit to every one and eagerly to embrace whatsoever bears the appearance of Piety without considering whether it be really so or no. Non sit Religio nostra in Phantasmatibus nostris Meliùs est enim qualecunque verum qùam omne quidquid pro arbitrio fingi potest melior est vera stipula quà m lux inani cogitatione pro suspicantis voluntate formata De ver Rel. c. 55. There remains nothing of Quadratus Aristides Agrippa nor of Hegisippus but some Fragments that Eusebius and St. Ierom relates For 't is a false Hegisippus an Author of the Fourth Age that made the History of the Iewish Wars and of the taking of Ierusalem divided into five Books which has been often published and is no more than an Abridgment of Iosephus He acknowledges for the Works of St. Iustin only his two Apologies and his Dialogue with Tryphon There are also two Discourses to the Gentiles which are at the beginning of his Works and that may be attributed to him without injuring him as well as the Epistle to Diognetus He observes also the particular Opinions of this Father and that of his not despairing of the Salvation of the Gentils For in his 2d Apology p. 83. he says That those who lived conformably to Reason like to Socrates Heraclitus c. may be call'd Christians and he seems to suppose they might be saved in following the Law of Nature Mr. Du Pin explains many Passages of Iustin Tatian and Theophilus of Antioch concerning the Generation of the Word and its visibility which appears not agreeable to the Common Opinion He remarks that this Theophilus was the first that used the word Trinity to note the three Divine Persons and that he calls the third the Wisdom That Athenagoras said that the Devils lost themselves by the love they bare to Women that he admits Free-will in its utmost extent praises Virginity and condemns second Weddings calling them an honest Adultery But Denis of Corinth in a Fragment that Eusebius has preserved of him l. 4. c. 23. advertises Pinytus Bishop of the Gnossians not to charge the Christians with the heavy burden of an Obligation to Virginity but to have respect to the weakness which the generality of Mankind lay under This same Author complains that they had falsified some of his Letters and says That we need not wonder that some Men dare to corrupt the Sacred Books since they do it in Books of much less Authority St. Irenaeus as well as St. Iustin seems to have believed that Souls are immortal only by Grace and that those of the wicked shall cease to be after having suffer'd torment for a long time He has also some peculiar Opinions for example that Iesus Christ lived above 50 Years upon the Earth That the Saints shall in the other Life learn by degrees whatsoever they are ignorant of c. We must pardon the Antients adds the Author these sort of Opinions it being not singular to any one for many had the like Eusebius hath preserv'd us a Fragment of an Author nam'd Rodon who mentions that in a dispute he had with one Apelles a Heretick who having been convinc'd of many Frailties said That he was not to examine what he believed and that all those who hoped in Jesus Christ Crucified should be saved That the Question about the Nature of God was very obscure that he believed there was but one Principle but he was not certain and that the Prophesies were contrary one to the other Mr. Du Pin wonders that the Books of the Pedagogue of Clement of Alexandria are not Translated into the Vulgar Tongue But says he if any one would undertake this Translation he must leave out some places which ought not to be read by all the VVorld and others he must accommodate to the Customs and Manners of our time We doubt very much whether this way of acting will denote a sufficient respect for Antiquity and are apt to believe that our Author in making his Extracts has not followed the Counsel he gives to others The same St. Clement has made other Celebrated Books under the Name of Stromates that he calls so because they contain many thoughts collected from different places and crowded together which makes a variety something resembling what we see in Tapestries Wherefore this Father himself compares his Work to a Meadow or a Garden where we find all sorts of Herbs Flowers and Fruits and we may gather such as please our selves but not to such Gardens where the Trees and Plants are placed in order on purpose to divert the sight But rather to a shady and thick Mountain where the Cyprus Linden-tree Lawrel Ivy Apple-tree Olive Fig-tree and other Fruitful Trees are mingled with Barren ones In the Third Book of the Stromates Clement affirms that St. Peter and St. Philip were Marryed and that they had Children that Saint Philip had Marryed his Daughters and that St. Paul had also a Wife In which he is deceived says the Author This Father has spoken something that seems to Favour Arianism which is That the Nature of the Son is most Excellent and most Perfect and that it comes nearest to God Almighty He excuses him saying that the Ancients had not an exact distinction between the Terms Nature and Person but often took one for the other Yet confesses that he speaks after such a manner to perswade us that he believ'd not or at least made no reflections upon Original sin How do we say says he that a Child prevaricates as soon as he is born or how can it having done nothing fall under Adams Curse There 's a Contestation amongst the Learned upon the Marriage of St. Tertullian whether he was Married before or after his Conversion and when he was a Priest for in the Books which he Dedicated to his Wife one may find that he lived with her when he wrote them The Author of the Life of Tertullian and of Origen was obliged to say that he also compos'd 'em after his Conversion But Mr. Du Pin affirms that 't is more probable that he was Marryed after his Baptism and that he writ his Books to his Wife when he was very Aged and fell into the Error of the Montanists He Examins the Reasons of his change and believes with St. Ierom that the Envy he bore to the Roman Clergy and the outragious manner wherewith they treated him enraged him against the Church and made him separate from it He afterwards gives a Catalogue of Tertullians Works and with care distinguishes those he made whilst a Catholick from those that he composed after he was engaged in the Heresy of Montanus placing amongst these last his Book of Prescriptions Amongst the
full of such passages as intimate that God by an Almighty hand and by an invisible and internal Efficaciousness independent of External Circumstances Acts in the Depths of our Souls and that Grace penerates even into the deepest and most secret Faculties It wou'd follow from the System of these Gentlemen that the Progress of the Gospel and that of Philosophy is the same Philosophy perswades by a happy Concourse of Circumstances that is to say by its Eloquence turn of Wit Art of well managing its Dispositions according to the inclination of the Auditor and its Address which must give an Air of Evidence to all its Reasons These are not the methods of the Holy Ghost it s very true that Circumstances are not without their use but we ought not to give 'em any force which Necessitates or attribute to 'em an Irresistible Grace On the contrary a new Action of the Holy Ghost is displayd upon the Will and makes it feel a certain secret Charm at the sight of an Evangelick Object which begins to wean it from sensible things and disposes the Understanding to a favourable Judgment of Truth and Vertue In fine it causes preventing and over-ruling Grace upon the Will and God Seconds our Endeavours and places us in necessary Circumstances which also Act immediately upon the Heart We shall conclude with a proof which Mr. Iurieu here makes use of and which deserves our consideration He maintains that if a Concourse and Order of Circumstances is the only Source of Sanctification and if Grace depends upon the first admittance of the knowledge of the Truth then the greatest Wits ought to be the greatest Saints altho' says he Experience shews the contrary God hath not made choice of the greatest Scholars to be partakers of his greatest Graces the Church was first taken out of the Bosom of the Vulgar and the great Wits which are distinguisht in the World have not embrac'd Christianity We may ordinarily observe that those whom God hath endued with the most Elevated Devotion and Fervent Zeal are Common Persons However we find a few great Men who are as Examplary for their Piety as Merits Mr. Iurieu himself is an Example Nevertheless it is true this is a reproach which is always cast upon great Wits they often resemble Persons whose gust is too fine to abide any thing but Meats well seasoned Ignorance more surely finds Devotees Now if according to these Gentlemen the Understanding is the great Spring which Actuates all the Faculties of the Soul one might conclude from thence that those who have the most Light shou'd have more Zeal and certainty in Religion than meaner Spirits Wherefore adds Mr Iurieu we can by no means doubt that the Faith and Piety of these Devout Souls these who are Poor in Spirit was not produc'd by an immediate Operation of the Holy Spirit which hath imprinted the Efficacy of its Grace in their Souls A Relation of the Inquisition at Goa At Leyden 1687. in 125. ALL the World knows in General what the Inquisition is some Books have given such descriptions of it and not exceeded the Truth that one cannot read without Horror and great Emotion 'T is even very surpizing to Reflect that Religion that ought to inspire its followers with Justice and Humanity can Authorise these Barbarous Formalities and horrible punishments which make this Tribunal so formidable But few men know the particulars of what passes for the Mysteries thereof are almost impenetrable This Author is one that informs us by his own Experience he is a Frenchman that relates this sorrowful Adventure who confesses 't is not without some regret that he makes it publick because the Inquisitor according to their General Custom had forced an Oath from him never to discover the Secret Some Pious Persons that were Timerous Strengthened his scruples till others of a better Judgment convinced him that the benefit of the publick Dispensed him from an Oath that was extorted by his Tormentors His Relation ought to be so much the less suspected as his delay shew'd he was not in hast to publish it since 't was above Eight Years after his return so that his resentment being lessen'd by time it has little or no part in his recital He tells us that being a Catholick and well Instructed in Divinity he had a great mind to go into the Indies which he prosecuted and Landed at Daman an East-India Town under the Dominion of the Portuguese which are the most Superstitious People living and the French Catholicks are Hereticks when compar'd to them They use to carry into their Assemblies the Image of some Saint and if there 's any one that will not give Alms he must at least kiss the Image Our Traveller not being able to contain himself at this sight from Laughing at them all the Devotees were Scandalized at him his refusal rendring his Faith suspicious some time after being at a Portuguese Gentlemans house who always had an Image in his Bed which he kissed with much Ardour our Author instructed him upon it and told him that the Hereticks Interpreted the worship of Images much to their disadvantage and therefore it wou'd be better to Moderate it It happened the same time that one of his Neighbours seeing a Crucifix at the head of his Bed piously advised him to cover this Image lest by chance he shou'd have some Amorous adventure in his Bed Upon which the Author had the Imprudence to Laugh the Scruple appearing to him so very pleasant and to make some profane Raileries upon the Holy Custom of the Women of that Country which wou'd not grant any Favours untill they had Lockt up their Chaplets and covered all the Images in their Chambers This multitude of Crimes made him to be taken notice of in the S. Office Besides he had another Misfortune for he made frequent Visits to a Lady which a Priest was in Love with that was Secretary to the Inquisition This Priest was very much disgusted at it and some appearances gave him great Disquiet this Jealousie animating his Zeal he rid himself of his Rival by casting him into the Inquisition The description he gives of his horrible Prison is capable to touch the hardest heart with Compassion The Stench and Darkness of it was so insupportable that Fifty Persons Strangled themselves with Despair He was afterwards removed to Goa where resides the greatest Tribunal of the Portuguese Inquisition in the Indies all the Favour that he found there was the choise of the lightest Chain of all the Criminals He had there the Mortification to see his Rival there who came to feed his Eyes with his unworthy Triumph As soon as ever he came he was despoiled of every thing that he had they shaved off all his Hair as is the Custom without Distinction of Sex when first they come into the Holy Prison of the S. Office The Sacraments are never Administred to any one there nor do they ever hear Mass There Reigns so
Empress Named Severina so the Author pretends it it must be read Sever. Aug. whereof they made Severina He bids us not confound this Severa with her that was the Wife of Severus who applyed her self so much to Philosophy that she was called a Philosophress in this Passage of Philostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Antoninus was Son to the Philosophress Iulia. These words have puzled the great Scaliger that Man of the World who confest the least that he was ignorant of any thing Our Author shews that we must Correct them after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and understand by 'em Antonine Caracalla Afterwards he easily overcometh all the Difficulties founded upon this that Iulia Severa was not the Wife of the Emperour Marcus Aurelius sirnam'd the Philosopher nor by consequence the Mother of Antoninus Commodus This same Passage of Philostratus is a very strong proof to M. Le Moyne that this Iulia was own Mother to Caracalla and not Mother-in-Law as is generally believed and he confirms his thoughts by a Passage of the Kynegetick of Oppian Dedicated to the Emperour Caracalla himself Hyppolitus never writ to this Iulia Severa but to Severa Daughter of Mammeus and Wife to the Emperour Philip to whom she communicated the good Sentiments she had of Christianity which she had received of her Mother The Author agrees not with the Testimony of Eusebius that it is doubtful whether this Emperour was a Christian or not but he thinks not that we ought to prove this Opinion by the Medal which those of Apamea made under their Emperor one may see 〈◊〉 on one side the Head of this Emperoâ— and on the other an Ark 4 Perso◠〈◊〉 2 Pidgeons one of which hold 〈◊〉 Branch of Olive in its Mouth Round 〈◊〉 the Figures are these Characters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and under them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which made the Celebrated Mr. Faâ—conier judge that this Medal represented the Leluge as he endeavours to prove in a very Learned Dissertation Our Author shews here that he 's deceived and explains the Medal after this manner The Ark signified the City of Apamea which was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was the Store-house of all the Country round about The four Persons represent two Inhabitants of Apamea and two of Alexandria The Doves and the Olive-Branch was a Representation of the good Intelligence there was between these two Cities It 's very certain that the Characters inscrib'd upon it contain'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those of Alexandria If we read the three last Letters Reverse they make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Mr. Falconier believ'd were to be seen at the bottom of the Medal And altho' it were so if we believe this Author we must not establish our Faith of the Emperour's Christianity upon this Medal but found it upon other Proofs that he alledges for it Thus having maintain'd that this Emperour was a Christian and that it was to the Empress his Wife that Hyppolitus writ Letters as well as Origen had done to the same Lady the Author shews it was not this Hyppolytus that contributed so considerably both by his Exhortations and Purse to the Works which Origen composed upon the Scripture as the Patriarch Photius has falsly affirm'd He that was at these great Expences for Origen was a very Rich Laick Named Ambrose Hyppolitus being then only Bishop was not at that time in a condition of making such Contributions It is not easie to decide what City he was Bishop of for he is sometimes call'd Bishop of Rome sometimes Bishop of Arabia The â—â—thor examins all these Difficulties after such a manner as shews he has a very penetrating Wit and is a Man of great Reading He proves by many Examples that there has been two Bishops in the same City and he does not only believe that Hyppolitus continued a long time in Arabia but also that we ought to attribute to him the Conversion of Thirty Thousand Saracens which Work others assign to Nonnus He shews that he has been confounded with this Nonnus and others of his own Name and that he never was a Monk nor long enough Deacon to bear that Title from whence he takes occasion to censure a Council held at Rome in the Year 324 which gave him the Name of Hyppolitus Deacon He confirms the Observations of some Learned Men that this Council was never held under Sylvester He afterwards makes many Remarks upon the Works of Hyppolitus that are engraved upon a Marble Chair at Rome and which is one of the finest Monuments of Antiquity It was found in the Year 1551. in the Diocese of Tivoli from whence the Author infers that Hyppolitus was not Bishop of Porto at the Mouth of the Tyber for if it had been so it is very probable this Monument would have been found there and not in the Diocese of Tivoli It cannot be doubted but that the Marble Image of the Man that is sitting in this Chair in Hyppolitus because altho' his Name is not there yet there appears all the Titles of almost all his Works that the Antients have attributed to him M. Le Moyne tells us 't was the Custom of placing these sort of Monuments in the Temples and that it was practised both amongst the Heathens and Iews They had in the middle of their Temples upon Walls and Pillars a great many Inscriptions and Historical Relations that by the Holiness of the place the memory of past things might be the better preserved 'T was from such Monuments that Sanchoniaten Contemporary with Gideon took the greatest part of his Memoirs wherewith he composed his Book He observes that he drew them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Ammonean Letters that is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Temples and Statues of the Sun that the Hebrews call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon which they writ the most remarkable things that concern'd the Eastern People The Third part of this Work which is the Notes is a distinct Volume much larger than all the Collections and Prefaces My Reader perhaps may wonder says our Abridger that I have so long neglected to tell him That the Famous Epistle of St. Chrysostom to Cesarius is one of the Pieces that M. Le Moyne has published He so religiously observes to Print it exactly according to the Manuscript that he has given it without Points and without any Distinctions but he designs in his Volume of Notes which is to follow to give it in a better form and make it the most intelligible he can He proves 't is a Work of St. Chrysostom's and he says he will discover from whence when and by whom this Rare Piece is fallen into his hands This Work is considerable because it appears contrary to the Opinion of Transubstantiation and I believe it wou'd not have made so much noise as it has done if something that feel out at Paris some few Years agoe had not given the occasion
per voi e dovevate far la per voi e non per altri We thought that the Reader would be glad to learn the Adventures both of an History and an Author who have made so much noise And therefore shall proceed to the Work it self What had been Printed at London contained but the Antient and Modern State of Great Britain It is to be had entire without any thing cut off in the two First Volumes of this Edition except the Author thought it more expedient to reserve for the Fifth Volume any thing which was Historical The First Volume contains eleven Books whereof the First gives a brief account of the History and Religion of England whilst it had been possessed by divers Princes and bore the Name of Britannia to wit unto Egbert who reduced it altogether under his Power and gave it the Name of England or of Anglia at the end of the Eighth Age. There are in this First Book divers things very curious concerning the Druides and the Gods who were adored in England before the Faith had been planted in it The Author describes in the Second Book the Greatness the Situation the Provinces the Rivers the Cities the Bishopricks the Inhabitants the Fertility the Merchandises the Negotiations and the Buildings of England The Third Book is employed altogether upon the Description of the Famous City of London Here there is more exactness than in the very Writings of some English who have given the Publick the state of this Famous City and that of the whole Kingdom There is according to the supputation of Mr. Leti near Four hundred fifty thousand Souls in London and about Six Millions in the whole Kingdom The Fourth speaks of the Government and Priviledges of the same City as well as of the Factions which do divide it The Sixth describes the Humour of the English and the Application they have to Religion and to the Observation of the Laws of the Country The Seventh is a Continuation of the same subject and a description of the Laws and divers Customs of England The Eighth speaks of the strangers who are in that Country and chiefly of the French Protestants who have fled thither some time since In this is the Declaration of the King of France importing That the Children of those of the R. P. R. may convert at seven Years accompanied with political and very curious Reflections In the Ninth Book the Author describes the Three States of England the Clergy the Nobility and the People but particularly the first It contains the number and names of the Bishops of this time the manner of consecrating them their Revenues c. The Tenth speaks of the State of Roman Catholicks in England of their number of their Exercises of the Endeavours to bring in again their Religion of the Missions of Fryars and of the Complaints they make of Protestants The Author adds the Answer of the Protestants to these Complaints and shews by the Catholick Authors the Designs of the Court of Rome upon England and of the Intrigues it makes use of to bring it under its Yoke The last Book of this Volume contains the Policy of the Court of England and its Maxims of State The Second Volume is composed of Eight Books whereof the two first do treat of the Religion and different Parties which divide it Therein are to be seen the Disputes of the Conformists and of the Non-Conformists the Opinions of the Quakers of Anabaptists c. The Fourth contains the Foundations and the Rights of the Monarchy of England the Revenues of the King and other Particulars of this nature There are several things in this place which cannot be found elsewhere The fifth describes the Government of England the King's Council the Parliament and the divers Tribunals of Justice of this Kingdom Herein are the Reasons why Parliaments have opposed in so many Rencounters the Designs of King's which Strangers are commonly ignorant of The sixth speaks of the particular Government of Cities and of Countries as also of the Posts of Governours of Places of the Garisons and of the Land Forces and Sea Forces of England The seventh is a Description of the Court and the King's Officers and of the Royal Family The last speaks of the strange Ministers who are at London of the manner wherewith they receive Ambassadours there Residents Envoys c. and of the Priviledges they enjoy Here is the Description of those who were in England whilst the Author lived here He tells very frankly their good or ill Qualities and this is not a little useful to judge of their Negotiations and to know why the one succeeds without pains in his Designs whilst the other stumbles every where It were to be wished that all the Histories which we have were thus circumstantiated For as there would be much more pleasure in reading them so we might also profit thereby much more than we do We should know not only the Events but also the secret Causes the Intrigues and the means which have contributed to the great Revolutions and it is what may profitably instruct us What signifieth it to know in general that a certain thing hath happened in a certain Year if we do not know how and wherefore It is the Conduct of Men which serveth us for an Example and an Instruction and not the simple Events which of themselves are of no use to us But where are there Men so couragious as to write without Flattery the History of their Time Where are there Princes who are so just as to suffer that their Truths should be told to their Faces Where are there even Ministers of State who would permit that their Defects should be divulged during their Life Nevertheless it is but then that it can be well done for if in the time wherein things are fresh more than one half is forgotten much more are the following Ages deprived of the knowledge of a thousand particular Facts which have produced great Affairs The Author having thus described the State of the Kingdom in the two first Volumes takes up again in the three others the sequel of the History of England from Egbert and continues it unto M DC Lxxxii He hath disposed his Work after this manner that after having made all the Essential Remarks of the History of England in the two first Volumes he should not be obliged in the following to interrupt the course of his Narration The third Volume contains Six Books whereof the last is destined to the Life of Henry the VIII The fourth Volume is composed of Five Books the first whereof includes the Reign of Edward and of Mary and the Second that of their Sister Elizabeth In the Third the Author after he begins the History of King Iames who reunited the Three Kingdoms makes a Description of Ireland and Scotland and speaks of their Ancient and Modern State after which in the Fourth Book he composes the History of the Reign of King Iames wherein
are very curious Particulars There is the Life of famous M rc Antony de Dominis Arch-Bishop of Spalatro included in a Letter written from Rome The Author had already published it in the Third Part of his Brittanica Politica It is a very curious Piece wherein is seen how this Prelate imbraced the Protestant Religion and how being deluded by the Promises of Dom Diego Sarmianto de Acuna Ambassador of France in England and by that of the Court of Rome he returned into Italy where he unhappily ended his Days without obtaining any thing of what he hoped There also is a Letter of Pope Gregory XV. to the Prince of Wales who was since Charles I. Upon his Marriage with the Infanta of Spain and an Answer of this Prince to the Pope The Fifth Book contains the Reign of the same Prince where his Innocence may be seen and the unheard of Violence of his Subjects described without partiality and all the Proceedings which were made against him The last Volume is composed of Six Books The first contains the History of Cromwell's Usurpation more exact and sincere that it had been heretofore Hitherto have been but Satyrs or Panegyricks thereupon The Creatures of Cromwell have raised him up to the Clouds and his Enemies have omitted nothing that might defame him The Author pretends that he hath been the greatest Politician and the greatest Captain of his time and that he was much more able to Reign than several of those whom Providence hath plac'd upon the Throne by Inheritance But he sheweth on the other side That he was a Cheat and a Tyrant who after having dipped his hand in the Innocent Blood of his Master all his Life cheated the People by a specious Zeal for Religion The Second Book contains the History of Charles the II. until his Restauration In this Book are seen the Honours which were rendred to him in Holland his Magnificent Entry into London his Clemency to those who had bore Arms against him and his Justice towards the Murderers of his Father The same History is continued in the Third Book from the Year M. DC LXI unto the Year M. DC LXXX There is also the Life of the Duke of York until his Marriage with Chancellour Clarendon's Daughter the Quarrel which happened between the Ambassadours of France and Spain about Precedency The subtilty wherewith the Spanish Ambassador carried it the Marriage of the Princess Henrietta and that of the King the War of England with Holland and with France the Peace that was made afterwards with both the others which was followed with a secret Treaty betwixt England France appeared in M. DC Lxxii the Marriage of the Duke of York with the Princess of Modena the Calling Prorogation and dissolving different Parliaments In fine the Discovery which Oates and Bedlow made of a Conspiracy which made so great noise and whereof this Author appears not very much persuaded We find in the fourth Book the sequel of the same Troubles and the History of what passed in the Parliaments convocated in M. DC.LXXX at London and Oxford There is particularly in this Book one thing of very great importance which the Author relates with as much sincerity as if none was interessed therein Which are 1. The Endeavours the Parliament of England made to exclude the Duke of York from the Crown 2. The Reasons which were alledged for this 3. The manner wherewith the Creatures of this Prince defended his Rights The Author endeth this Book by the Description of Pensilvania without omitting either the Offers which are made to those who will go to inhabit it or the manner they may be established in it The fifth Book begins with the Encomium of the House of Savoy and tells us afterwards with a very great exactness the means which Madam c. made use of in M. DC LXXX and M.DC.LXXXII to obtain of his British Majesty that the Ambassadours of Savoy shou'd be received in London like those of Crowned Heads It is one of the finest places of the whole Work and they who love to read the particulars of a Negotiation cannot read a more curious one nor one better related than this The last contains the Affair of Count Koningsmarc with all its Circumstances which is a very good History and whence the manner may be Learned after what Strangers are judged in England Here it is that the Work endeth The Author promiseth us in his Preface another Volume where all will appear which hath happen'd in England till these latter Years The Style of this History as well as the other Works of Mr. Leti is easy and without Affectation contrary to the custom of most Italian Writers But what is most considerable is that he relateâ— Matters so nakedly and speaks so freely of the Interests of the greatest Princes of Europe that perhaps one day persons will not be easily persuaded that the Author had caused this Work to be printed during his Life and the life of those of whom he speaks if at the beginning the Year had not been marked wherein it was printed Mr. Leti hath since written a Book which treats of all that concerneth Embassies There may not only be seen the modern use of all Courts in this respect but the ancient also so that it will be a History of great concern The Author is not contented to speak of the Duties and Priviledges of all the Ministers which one Soveraign sends to another but of each according to the Degree of his Character he speaks largely also on the Origine of this Function and upon all the Principalities which are formed in the World He relates several Examples of Ambassadours who have committed gross Mistakes and gives Instructions how to manage worthily this Post according to the different Courts wherein they are oblig'd to reside Men will easily believe that a Work which treats of things of this nature and of so great a number of others is worthy of Publication An Examination of the Infallibility and Right which the Roman Church pretends to have in Judging Absolutely in Matters of Controversie 8 vo 1687. 255. WHilst the Romish Church makes use of all the Power of Soveraigns to re-unite to its Communion those who have quitted it Protestants oppose these progresses by coâ—ntaining their Cause with the soundest Reasons which they can think upon Though they differ amongst themselves about several Speculative Doctrines they perfectly agree upon Morality and the Worship which we owe to the Divinity they also in general are of one Mind in those Principles of Religion which they admit in respect to Holy Writ and have all an extream aversion for that Church which pretends to be a Judge in its own Cause and which without delay forceth those it calls Hereticks to a Worship which is against their Consciences Amongst the Protestant Societies there is none who hath declared it self more openly against Human Authority in matter of Religion and against the Constraining and Spirit of
Pathack So Mercer on Prov. 24.14 on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dech he saith In a Manuscript it is writ with Tsere but in the Margin it is noted that in Hillel's Copy 't is written with Segol The same faith R. Moses Bar Nachman in his Commentary on the Book of Ietsir or Iezirah Capellus objects It may be Hillel's Copy was not so ancient as is pretended But gives no Reason why we should suspect its Antiquity which is generally owned by the Jews as Iuchasin Kimchi Vid. Buxt de Punct Orig. part 2. cap. 7. So that the Points were before A. D. 500. being found in Hillel's Copy A. D. 340. and mentioned in the Bahir Zohar Mishna and Talmuds And hence we conclude the FIRST PART of this Discourse That the Text was not Pointed by the Masorites A. D. 500. or since that time at Tiberias or elsewhere And thus have we collected what others have written and our selves observed about the Novelty of the Points the like we intend about their Antiquity in the SECOND PART but more briefly if possible The End of the FIRST PART 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR A Discourse concerning the Antiquity and Original of the Points Vowels and Accents that are placed to the Hebrew Bible The SECOND PART WHEREIN The Antiquity Divine Original and Authority of the present Punctation is proved By the Testimony of Jews and Christians The Universal Consent of all Nations that receive the Scriptures Their quiet Possession of the Text as 't is now Pointed by Prescription from Age to Age. The Vowels an Essential part of Speech oft expressed by the Punctation only The Obscurity of the Scripture without Points which yet was commanded to be written very plainly The Old-Testament evidencing it self to be the Word of God in and by the Punctation only The Anomalies thereof manifesting its Antiquity The Promise of Christ Mat. 5.18 That nothing shall be lost out of the Law or the Prophets whereof the Points are so great a part The manifest Absurdity of the contrary Opinion And other Considerations TOGETHER WITH Answers to the several Objections of Elias Levita Ludovicus Capellus Dr. Walton and Others against their Antiquity Such as are The Testimonies of some Jews about the Points The Unpointed Copy of the Law so kept in the Synagogue The Silence of the ancient Caballistical Writings of the Mishna and Talmuds about them The LXX and Chaldee Paraphrase reading otherwise than our Punctation directeth The Samaritan Character supposed to be the ancient Hebrew never Pointed The Novelty of their Names The Superfluity of their Numbers The possibility of preserving the Sound without the Shapes and of reading the Bible without Points as well as the Rabbinical Commentaries the Talmuds and other Oriental Languages are read without them By the help of the Matres Lectionis or Letters Evi a h v i By the scope of the place c. The Silence of Ierom and the Fathers about them The Opinion of divers Modern Divines both Papists and Protestants against the Antiquity of the Shapes of the present Punctation The Keri u Ketib being about the Letters and never about the Points and the like In TWO PARTS The FIRST PART containing the Testimonies The SECOND the Arguments of Jews and Christians for their Antiquity and Divine Authority wherein the Objections against the same are Answered The FIRST PART of the SECOND PART Containing the Testimonies of Iews and Christians for the Antiquity of the Points with the Answer to the several Objections that are made thereunto CHAP. I. §. 1. The Question stated §. 2. The several Opinions of those who own the Antiquity of the Points enumerated Their Divine Original proved by the Testimony of all the Iews Elias only excepted The extent and weight of this Testimony in part considered §. 3. The Objections of express Testimonies against the Antiquity of the Points answered §. 4. The Objection of the Law being kept in the Synagogue without Points answered §. 5. The Silence◠of the ancient Caballistical Writings the Mishna and Talmuds about the Points answered § 1. IN the FIRST PART of this Discourse Chap. 1. we declared that there were two Periods of Time particularly fixed unto the one or the other of which all Parties do in some respect ascribe the Original of the Points The one is the time of Ezra the other is A. D. 500. The one makes them of Divine the other of Humane Original and Authority So that the Question is Whether the Shapes or Figures of the Points Vowels and Accents which are joyned to the Text of the Hebrew Bible were invented and placed to the Text as early as the time of Ezra or else not until the Talmuds were finished A. D. 500 And having at large discovered the Improbability and Absurdity of the Opinion That the Points were first invented after the Talmuds were finished A. D. 500. in the First Part we are now to prove That the Shapes or Figures of the Points Vowels and Accents which are joyned to the Text of the Hebrew Bible were invented and placed to the Text as early as the time of Ezra Not that we need to enlarge upon this position having proved it in proving the other For none doubt of the Points being placed by Ezra but those who suppose them first invented A. D. 500. Which Opinion being already refuted there is no other time assigned by any for their Original since the time of Ezra And having largely shewed that they were not first invented and placed A. D. 500. or since that time nor yet at any other time since Ezra it followeth they were placed by the time of Ezra So that what is further alledged for the Antiquity of the Points is ex abundanti and more than could be required not but that we intend to produce sufficient Proof for their Antiquity and Divine Authority § 2. We have moreover observed already Part 1. Chap. 1. That those who acknowledge the Antiquity and Divine Authority of the Points c. do yet differ among themselves about the precise time of their first Invention For 1. Some suppose they are coaevous with the Letters and as ancient as Adam This is the Opinion of R. Azarias in Meor Enaim cap. 59 of Antonius Rodulphus Cevallerius in Rudamentis Linguae Hebraicae cap. 4. Petrus Cevallerius ibid. in Annotationibus Matthias Flacius Illiricus Clavis Scripturae part 2. tract 6. pag. 644. Marcus Marinus in Pref. to Arca Noae Vid. Buxt de Punct Orig. part 2. cap. 1. R. Samuel Arcuvolti Arugath Habbosem cap. 26. 2. Others imagine that they were Orally delivered by Moses on Sinai but not placed to the Text till Ezra's time So the Author of Cosri thinks part 3. sect 31. The Talmudists the Author of Tsak Sephataim and Others say the same 3. Others believe the Points were placed together with the Letters as the Scripture was at first written by the Pen-men of it So saith Baal Samadar and Others Vid. Arugath Habbosem cap. 26.
Marriages which he establisheth betwixt the Chaos Darkness Light Heaven Earth Air c. intimate nothing else but that there was a Relation or Connection between the things which he united and that it was that gave him occasion to marry them together But it 's only requisite here to shew by the Example of these ancient Hereticks that the Primitive Christians made a great use of the Pagan Philosophy and that several have abused it as Clement has observed in divers Places As for himself though he made a Profession of following the Method of the Eclecticks and to take of all the Sects what he thought fit he had notwithstanding more Inclination to the Stoick Philosophy because Pantenus his last Master and whom he esteemed most as it appear'd preferred this Sect above all the rest Therefore it 's observed that Clement had a close and rough Stile that he affected to speak Paradoxes and to make use of new words a Character by which the Stoicks are known and those who had studied in their School Stoicorum saith Cicero adstrictior est oratio aliquantoque contractior quam aures populi requirunt Nova verba fingunt deserunt usitata at quanta conantur Mundum hunc omnem Oppidum esse unum c. pungunt quasi aculeis interrogatiunculis angustis Those who understand Greek and read something of Clement might easily have remarked all this in his Style There are several Paradoxes in his School-Master for Example he maintains in Chap. 6. Vers. 3. That their is none but the Christian only who is rich A Paradox very like to that of the Stoicks who said the same thing of their Wise Men these Philosophers expressed themselves thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Wise are only rich and Clement hath changed nothing in it but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wise into that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christian The Reasons whereof he makes use to prove his Thesis are not very different from those of the Stoicks as it may be seen by comparing what he saith with the Explication which Cicero gives of this Stoical Maxim in his Paradoxes Clement in studying the Pagan Authors was inspired with a more gentle opinion towards them than Persons have been since He Remarks in several Places that all which they say is not false and cites to prove it the Discourse which St. Paul made to the Athenians and which is related in the Seventeenth of the Acts where this Apostle tells them that he Preaches unto them the same God to whom they had erected an Altar with this Inscription To the unknown God the same God of whom Aratus said That we are of his Race Clement believes that St. Paul approved what was good in the Inscription of this Altar and in these words of Aratus and that he only gave them a more perfect knowledge of the true God whom they already had some faint Idea of without knowing him well He elsewhere cites a Book which was attributed to St. Peter and which was Entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sermon of St. Peter It appears that Clement doubted not but this Book was really St. Peters whence we may conjecture there was nothing in it disagreeable to the Orthodox Doctrins of that time and that one might look upon it if it were to be had as the Work of a good Christian. The Place which Clement cites is too remarkable to omit it here since it serves to shew the Opinions several Ancients who were not accused of Heterodoxy had of the Pagans Know that there is one God said St. Peter in this Book who has given Beginning to all things and can bring them to an End who is invisible and sees all things confin'd to no Limits and who comprehends all things who needs nothing and of whose Assistance all Creatures stand in want since they exist through him who is Incomprehensible Eternal and Incorruptible who was not made but he himself hath made all things by his powerful Word to wit by his Son according to the Spiritual Interpretation which is given to the Scripture He adds afterwards continues Clement Serve this God but not as the Greeks do because some good Men amongst the Grecians adored the same God with us but without perfectly knowing him of those who have received the Doctrin of his Son He saith not do not Serve the God which the Greeks Serve but Serve him not as they do only changing the manner of Worship but not Preaching unto them another God He himself explains what he meant when he adds For being pushed on by their Ignorance and not knowing God so perfectly as we do they imploy such things as God hath given them for their Use as Wood Stone Brass Iron Gold and Silver to make Statues and instead of making Use of these things themselves they Worship them They also adore Animals which God hath given them for their Nourishment the Fowl of the Firmament the Fish of the Sea the creeping things of the Earth and Savage Beasts as well as Weesels Rats Dogs and Monkeys They Sacrifice unto Men what they should Eat and offering dead things to the dead as to Gods they testifie Ingratitude to the true God and deny thus his Existence And that it may appear that we and the Greeks know the same God though differently he continues thus Serve not God neither as the Iews for imagining they only know God they perceive not that they adore Angels Archangels Months and Moons for if the Moon appear not they celebrate not the Sabbath which they call the first nor the New-Moon nor the days of unleavened Bread nor any Feast In fine he concludes in saying As for you learn the just and holy Doctrin which we teach you observe it and adore God after a new manner by Jesus Christ. For we find in Scripture that God saith Ill make with you a new Covenant different from that which I made with your Fathers upon the Mount Horeb. He hath given us a new Covenant for those of the Iews and Greeks are ancient and we who serve him after a third manner which is new are Christians He shews clearly saith Clement That one and the same God has been known by the Greeks after a heathenish way by the Jews after a Iudaical one and by us after a new and Spiritual manner He shews besides that the same God who hath given the Two Covenants is he who gave Philosophy to the Greeks by which the Almighty is glorified amongst them c. As God intended the Salvation of the Jews in giving them Prophets So he hath raised amongst the Greeks the best Men whom he hath distinguished from the Vulgar according as they were capable of receiving his Gifts to serve as Prophets amongst them in their proper Tongue It is not only the Sermon of St. Peter which teacheth this to us it is St. Paul also when he saith Take Greek Books and acknowledge that the Sybills Prophesied of one God only