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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36910	The Young-students-library containing extracts and abridgments of the most valuable books printed in England, and in the forreign journals, from the year sixty five, to this time : to which is added a new essay upon all sorts of learning ... / by the Athenian Society ; also, a large alphabetical table, comprehending the contents of this volume, and of all the Athenian Mercuries and supplements, etc., printed in the year 1691.	Dunton, John, 1659-1733.; Hove, Frederick Hendrick van, 1628?-1698.; Athenian Society (London, England)	1692 (1692)	Wing D2635; ESTC R35551	984,688	524

the Gospel Preached unto 'em and Maximianus Herculius violently persecuted the Christians which he found here in the year CCCIII. It 's what Vsher tells us Chap. 7. Where beginneth what we have called the second part of his Work It may be that many things might be added to the precedent which he saith there upon the Faith of the Monks of the great number of Martyrs that Maximianus put to death and of the circumstances of their punishments Howbeit it 's certain that Dioclesian and Maximian having voluntarily quitted the Empire in the year CCCIV. and Constantius Chlorus being declared Augustus he put a period to all violences of what nature soever in the Provinces of his Jurisdiction and England was amongst the rest in which the Monks assure us that he built some Churches but dying two years after at York his Son Constantine who till then had been but Caesar was proclaimed Augustus by all the Roman Army which had lately got a signal victory over the Picts This gives occasion to our Archbishop to seek into the native Country of Constantine and of Helena his Mother in the eighth chapter The Country of this Princess is very doubtful although the Monks affirm she was of Treves yet is it not unlikely to be true that her Son was born in England as it may be seen in our Author who builds his opinion chiefly upon these words of Eumenius in his Panegyrick of Constantia O fortunata nunc omnibus terris beatior Britannia quae Constantinum Caesarem prima vidisti Vsher afterwards sheweth that some Bishops of England assisted at the Council of Arles in CCCXIV and 11 years after at that of Nice likewise at the other Councils called upon the occasion of the antient controversies Notwithstanding that hindered not Arianism to pass into Great Britanny when Gratianus had granted liberty to all the sects of the Christians saving to the Manicheans to the Photinians and to the Eunomians But it seemeth that the Tyrant Maximius that favoured the Orthodox suffered not Arianism to take root in England where he began to Govern in CCCLXXIII some time after he sent hence a great number of Inhabitants which he established in Amorica that is to say Low Brittany which he remitted to one Conan Meriadoc who was the person according to the Monkish History that obtained of Dionot King of Cornwall his Daughter Vrsula in Marriage with 11000 Virgins of noble Birth besides 60000 other Virgins of meaner families All the World are acquainted with the Story of St. Vrsula and of the 11000 Virgins and those that would know who hath refuted it may consult Vsher who relateth it with many reasons to shew it is but an impertinent Fable altho' Baronius maintains the contrary In that time many people went to see the Holy places in Palestine which was the occasion of making known in the West the Books of Origen which were unknown there before Rufinus Amongst others a Priest of Aquila after having lived three years in the East and Studied under Evagrius an Origenist imbib'd not only the sentime●ts of Origen but returning into Italy spread them every where by translating divers of his works It was of him that Pelagius and Celestius learned at Rome this Doctrine whereof we shall speak in the sequel They both were Monks and of Great Britain Celestius of Scotland and Pelagius of England the second was called Morgan in the Language of the Countrey that is to say born of the Sea or in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name given him out of his Countrey If St. Ierom may be believed Pelagius was an ignorant man who could not express himself that was more to be pittied than envied and Celestius a studier of solecisms but St. Augustine speaketh advantageously of their wit in divers places and indeed it is seen by the fragments that remain in his works that they expressed not themselves so ill as St. Ierom saith We have still two pieces of Pelagius amongst the supposed writings of this last whereof one is a Letter to Demetriades and the other is intituled the Symboli explanatio ad Damasum whereas it should have been called Professio fidei ad Innocentium for it was to Innocent that Pelagius sent it This last piece is also found in Baronius and in the first Tome of the Councils of the edition of Cologne in 1606. Pelagius sojourn'd long enough at Rome where he acquired much reputation by his works and his conduct whence it cometh that Augustin Bishop of Hippona spoke honourably of him and writ to him a very obliging Letter before he entered into a dispute with him He calleth him in his Book de peccatorum meritis vir ut audio sanctus nec parvo profectu Christianus bonus ac praedicandus vir He is saith he a man as I am told Holy and much advanced in Piety a man of Merit and Praise worthy Father Petau in his book De Pelagianorum Semi Pelagianorum Dogmatum Historia remarketh that St. Augustin composed the Book in which he speaketh so advantageously of Pelagius after the condemnation of Celestius in the Council of Carthage in CCCCXII Thence he concludeth that it is not of this Pelagius whereof St. Chrysostome speaketh in his fourth Letter wherein he deplores the fall of a Monk of the same name There is no more likelihood that the Pelagius a Hermit to whom St. Issiodorus de Diamette hath written great censures be him that we speak of here whose life was always irreproachable as appears by the Testimony of St. Augustin Rome being taken by the Gothes in the year CCCCX Pelagius who was there departed and Sailed to Africa yet he remained not there but immediately went into the East Notwithstanding his Disciplie Celestius stayed at Carthage and aspired to be Priest of that Church but as he made no difficulty to maintain the Sentiments of his Master he was accused by Paulinus Deacon of the same Church in a Council where Aurelius Bishop of Carthage presided in the year which is already mention'd Celestius was there condemned and excommunicated as having maintain'd these seven Propositions I. That Adam was created mortal and that he should die whether he had sinned or not II. That the sin of Adam was only prejudicial to himself and not to all Mankind III. That the Law opened the entrance into Heaven as well as the Gospel IV. That before the coming of Iesus Christ men were without sin V. That Children newly born are in the same State as was Adam before his fall VI. That all Mankind dyeth not by the Death and Prevarication of Adam as all Mankind riseth not by the Resurrection of Iesus Christ. VII That man is without Sin and that he can easily obey the Commandments of God if he will Celestius answered to these Heads but we have only part of his Answers in the Books of St. Augustine that is to say that we have no other Testimonies of his Doctrine than

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 no● 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 Philos●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 call●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

and of Protestants with Roman Catholicks But it appears also that when he reflected upon the difficulties of reuniting which are already and upon those w ch arise every day he look'd upon the Reunion as a thing which ought to be wished for but of which there is but little hopes Thus it is that he speaks in several places In the first part may be seen Letters 422.426.519.649.976 Where he complains particularly of the new Institution of the Scapular and of the books of the Office of the Virgin which he looks upon as obstacles to peace This is what makes him speak thus to his Brother William Grotius in a letter of the 21. of February 1625. Hoc voti magis est quàm spei praesertim cum Romae M. Antonii de Dominis damnata si● memoria corpore exusto Et tamen sunt qui me Romam invitent Sed quae tanta precor Romam mihi causa videndi But as when we ardently desire a thing this Passion often makes the difficulties disappear which are in the obtaining thereof so Grotius hoped sometime that he should see it but rather as a simple object of his wishes than his hopes so it appears by the Letters 534. and 637. of the 2. p. that he flattered himself that in time the Roman Church might relinquish several of its Tenets and correct several abuses whereof the most understanding persons of that Communion complain every day He hoped nevertheless to see it but this Idea flattered him so pleasantly that he could not but say Amare liceat si potiri non licet What he had written in his youth was objected against him as contrary to what he maintained towards the end of his life But first he saith that if all this be examined there will no contradiction be found in it and he adds in the second place that if by a more advantage by the conversation of the Learned and by much Reading his judgment is become more solid he ought no more to be accused of inconstancy than St. Augustin who retracted in his old age several things which he had advanced in the first books he published P. 2. l. 647. Besides these matters of Divinity which respect Controversie some Questions of Morality are found in these Letters which are not of a less importance for example What rule men should keep in the estimation of things which are exchanged and sold and in the Interest which can be demanded for ones money l. 953. p. 1. As this depends on infinite circumstances the Laws have defined nothing upon these matters People have been forced to be referred to natural equity which all men ought to have for one another Ruarus demanded of Grotius if a Man can espouse two Sisters after one another because the Divine Laws say nothing on 't tho' human Laws prohibit it and if a Christian is oblig'd to follow but mans Laws Grotius answers that Princes have Right to declare null these sort of Marriages just as the other Contracts and that a Christian is oblig'd to follow the Laws unless they are altogether unsufferable Let. 327. and 336. P. 1. In the Letter 1057. Grotius expounds a place of his book de Iure belli ac Pacis and sheweth in what sense these words of Jesus Christ ought to be understood He that will take your Coat from you let him take your Cloak c. The sense of the explication which he gives in this Letter cannot be comprehended without comparing it with the book above mentioned One Nicholas de Bye of the Society of the Menonites which Grotius calls genus hominum non malum had sent him a great letter by which he endeavoured to prove that it was prohibited to Christians to make War to punish with Death Grotius answers to that several things in the Letters 545 and 546. of the 2d P. which may be added to what he hath said upon these matters in his book de Iure Pacis ac Belli An Extract of the Letters of Grotius II. Part Treating upon Law History and Politicks WE have run thro' the Criticks and Divinity in the Letters of the famous Grotius It remains that we should make an extract of the matters concerning Law History and Politicks Tho' he undertakes not to treat throughly on this subject there are nevertheless several places which may contribute much to the understanding of divers hard questions in the Law History and in the Government of States III. The famous question concerning the Domination of the Sea may be referred to Law which hath been so often agitated in the North. There was at the beginning of this Age a dispute between the English and the Dutch concerning the fishing for Whales Commissaries were named on both sides to regulate this difference Grotius was one of the Commissaries of the Province of Holland and he relates the success of the Conference which they had with the English Commissaries in his Letter 56. 1. p. He saith they silenced the English and made it appear that neither the Country of Greenland nor the Sea belonged to them and that the Dutch could not lose the liberty of their Navigation nor of fishing for Whales whereof none had any right to claim the Propriety to himself We clearly shewed saith he that the Land belonged not to them seeing before the year 1596. no body had gone to it that the Hollanders discovered it and gave it the Name which it hath yet as is evident in all the modern Geographers Spheers and Mapps They would fain have persuaded us that Hugh Willoughby discovered it in 1553. But we prove by the very Journal of this Voyager that he being parted from Finland took Anchor at the Isle of that Name which is very far from Greenland that he in fine died with Cold and Hunger with all his Companions upon the Coasts of Lapland where some Laponians found them the next Summer and whence their journals were carried into England The English could answer nothing to all this only that there had been much wrong done to their master to contest a Right with him which he had till then peaceably possess'd In the letter 15. P. 2. He treats of this question to wit Whether a Lord of Holland might yield something touching the Rights of Navigation and Commerce without the Consent of the States He maintains he cannot because the Lords of Holland were but the Guardians of the Rights of the People without being able to Alienate them as he says may be shewn easily by the Laws of the Countrey Upon this occasion he saith that Holland was a free Countrey even under its Lords and that this liberty began not when the King of Spain was declared a Receder from his Rights or when a Truce was made with him Grotius brings some reasons for this which may be read in the Original Grotius had written in 1615 to the Embassador of the States at the Court of France touching the Controversies which were in agitation at that time

that Iesus Christ Interceded not for us and takes no care of his Church and that he pities not our Infirmities having suffered them himself and that he will not come at last to Judge all Mankind then there would be Reason to call the one Atheists and the other no Christians but every one knows that they are far from these impious thoughts The Protestants accuse the Romish Church of Idolatry and for having recourse to other Saviours besides Iesus Christ but the Moderators make a noise of that as if it were a hainous Calumny and maintain that it is only God that is to be worshiped with Religious Worship and that we are not saved but through the Merits of Iesus Christ. The Reformed shew them that they invoke Saints and that they worship them and the Cross Images and Relicks as the Pagans did their Heroes their Demons and inferiour Gods their Statues their Idols c. That they believe they satisfie Divine Justice by Indulgences Vows and Pilgrimages and that according to them the Merit of these Actions and of the Saints together with them of Iesus Christ reconcile Sinners to God They prove that this is the Doctrine which their Divines Popes and Councils teach not only in their great Volumes for the Learned but also for the rest in their Catechisms and Prayer Books and other Books of Devotion for the use of the People that it is not only the practice of the Laity and of some ignorant and superstitious Priests but also of all the Roman Church in their Rituals Breviaries Missals and other Publick Offices that it never punished such as pushed the Superstitions to an Excess which the Moderator seems to blame But that far from having a mind to redress these Abuses she prosecutes such as are suspected to have a design to abolish them as the Iansenists and Quietists tho' these two at bottom are but idle People and of little sincerity Would a Magistrate set a Murderer at liberty simply because he denyed a Deed that is well proved or because he has the face to maintain that the killing a Man at 12 a Clock is neither Murder nor a Crime punishable by Law On the contrary this Criminal would deserve a double Chastisement as a Murderer and as a Disturber of the Publick Peace in teaching a Doctrine that is contrary to Civil Society Because M. Daille acknowledges the Fundamental Points which the Reformed teach M. de Meaux pretends to justifie his Church and prove it's Purity tho this acknowledgement serves only to state the Question between both Parties and to shew that the Question is not whether the Fundamental Doctrine of Protestants be true seeing that is confessed on both sides but the Question is to know whether what the Roman Catholicks hold over and above be Articles necessary to Salvation as they pretend or whether they are contrary to the truth that both hold as Divine and whether they ought to be cast away for this reason as the Reformed have done It is according to this method that Dr. Wake explains the Articles exposed by M. de Condom marking in each what the Protestants approve and what they condemn in the Tenets of Rome and bringing some of the chief reasons that make them remark these Distinctions V. We said before that we were not willing to enter upon the particulars of Controversies but because the Roman Church continually fomenting the Divisions of Protestants have persuaded some illiterate People that the Church of England agrees in a great many more Points with it than with the other Protestants We shall mention her Sentiments here according to Dr. Wake 's Exposition upon the Articles wherein the Roman Catholicks brag of this pretended Conformity As First The Invocation of Saints Secondly Justification Thirdly The Necessity of Baptism Fourthly Confirmation Fifthly Orders Sixthly Real Presence Seventhly Tradition Eighthly Authority of the Church Ninthly That of the Fathers Tenthly The Question if one can be saved in the Roman Church Eleventhly If it be Idolatry First The Invocation of Saints Dr. Wake speaking in the name of his Church says it is an extravagant Practice invented at pleasure and so far from being contained in Scripture that it is several ways contrary to it It is true that according to an innocent ancient Custom we make mention before the Communion Table of Saints that dyed in the Communion of our Church thanking God for the grace he did them and praying him to give us the grace to follow their Example But this respect we bear their Memory does not hinder us from condemning a Practice that M. de Meaux seems to have omitted and which cannot agree with us at all which is that Roman Catholicks recommend the Offering of the Host to God by the Merit of the Saints whose Reliques are upon the Altar as if Iesus Christ whom they pretend to Sacrifice needed S. Bathilde or Potentiana's Recommendation to become agreeable to his Father Secondly Iesus by his Passion has satisfy'd Divine Justice for us and therefore God pardons us all our Sins thro' the Merits of his Son and by an Effect of his Good Will treats us with an Allyance of grace and by Vertue of this Allyance solely founded on the Death and Passion of Iesus Christ he sends us his Holy Spirit and calls us to Repentance If we answer this Calling God justifies us thro' his pure Goodness that is to say he forgives us all our past faults and gives us the grace to obey his Precepts better and better and will Crown us in Heaven if we persevere in his Alliance he grants us all these Graces not for any good Quality that he sees in us or for any good we do but only in vertue of the Satisfaction and Merits of his Son that are applyed to us by Faith Thirdly Tho' our Church take all manner of care to hinder Childrens dying without Baptism rather than to determine what would become of them they died without it we cannot nevertheless but condemn the want of Charity of Roman Catholicks that excludes them from Salvation Fourthly The Church of England does not believe that Confirmation is a Sacrament nor that the use of Chrism tho' of an antient Custom was an Apostolical Institution but because the Imposition of Hands is an antient Custom and comes from the Apostles the English have kept it and according to their Discipline the Bishops only have liberty to administer it The Prelate that does it addresses his Prayer to God to beg of him to strengthen with his Spirit him that he puts his Hands upon and that he may protect him from Temptations and that he may have the grace to fulfill the Conditions of his Baptism which he that he prays for ratifies and confirms with his Promises Fifthly Nor are the Orders a Sacrament according to the Church of England because they are not common to all Christians but she believes that no one ought to put himself upon the Function of a Minister without

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

Choice of such a Person as pleases us and who has an agreeable Temper It wou'd not be unpleasing to have her handsome but since 't is not very common to find such a one we ought to be contented if she please us whether she does others or no and that 't is not always advantageous for the Wife to please all the World But 't is not sufficient to be pleas'd with her Beauty except there be a Sympathy in Humours The Author advises us to study the Genius of those we design to marry that may the better succeed in spight of the Address that some make use of to hide their weakness he adds for the better security that we may choose one that is young and resides near our own habitation In the first place he advises to a choice in a well ordered Family and to observe the equality of Condition and Fortune and to take care that she has no such pre-engagements as may make her marry him by constraint To these things only which regard the Lover he adds two others for the choice of a Husband which relate both to Women and Children he adviseth them upon the whole to a conjugal Amity good Example Devotion and Moderation in the pleasures of the Bed and gives good reasons for what he says There is upon this subject also one of the elegant Epistles of Anthoninus de Guerre's Advice touching the Education of Children In fine we may say without flattering Mr. Chause that there appears in the whole Book the Character of an honest Man and good Christian without prejudicing his Favour we may see besides good Wit much reading of the ancient Poets many things that divert the Reader at the same time that they instruct him I believe that a good part of Mankind wou'd be glad that this Work might have the same Success that the discourse of Socrates had at Xenophon's Feast this great Philosopher so sensibly touch'd the Guests in speaking to 'em of Love that those amongst 'em who were yet Batchellors made Vows to marry and those that had Wives immediately took Horse and ran full speed home that they might soon embrace their Wives 'T is a good Observation that the Author who in his Book exhorted Men to marry says not a word to perswade Virgins to the same He well foresaw that this Silence would surprize some of his Readers therefore he has put 'em out of pain in the Preface by acquainting them that Virgins are sufficiently convinced of the necessity of Marriage therefore want no Exhortations thereto 't is certain says he that though a Virgin never proposes Marriage because of her modesty there is nothing she so passionately wishes for her Heart often gives her Mouth the Lye she often says I will not when sometimes she dyes for desire The rest of the Passage ought to be read The Lives of Saints and Saintesses drawn from the Fathers of the Church and Ecclesiastical Authors Tom. 11 4to at Paris 1687 with Approbation of the Doctors WE have not seen the first Volume of this Work but 't is sufficient to give an Idea to the Reader of it and the other Ten that are to follow because 't is apparent the Saints in Ianuary and other Months have not been less fruitful in Mi●acles than those of February whose Lives are contained in this Second Tome But two of the Licensers assure us that the Author continues to give Marks therein of his Exactness and great Judgment Tho' the Month of February hath but 28 Days yet there are more than 60 Lives in this Volume without reckoning that one Life sometimes includes the History of several Saints They are all Edifying at least for those who suffer themselves to be gained rather by Declamations than solid Reasons who are only touched with Noble Actions rather than with what is related in a Sublime and Periodick Style In the Title the Authors which are made use of are commonly marked and the place is sometimes marked in the Margen Neither do the Licensers fail to say that tho' Men make a kind of Religion of Piously cheating others in the matter that the Author treateth on after having first abused themselves He on the contrary advanceth no fact but for which he hath Witnesses which cannot in Reason be denyed being perswaded that how bright soever the Actions of Saints are they alwayes makes less Impression upon the hearts of Men as soon as there is any Ground to doubt of them It were a thing to be desired that not only the Lives of the Ancients that have been Canonized were given to the Publick but also a compleat Ecclesiastical History written in a Style as pure as that of this Book Such another Work would be extreamly profitable providing the Author always kept the Character of an Historian and fell not into the ways of Preachers e●p●cially of the Catholicks It may be that Vertuous Actions that would be read therein would make more Impression upon the Mind and would more Efficaciously oblige the Readers to imitate them such is that which the Author relates of the Solitary Moses which Maria Queen of the Sarazins asked of the Emperour Valens to be Bishop of the Christians of her Nation He was brought to Lucius Bishop of Alexandria who was an Arian to be Consecrated but Moses would not receive from him the Imposition of Hands because he had dipped them in Blood and defiled them by the Death of a great many Saints Lucius who imagined that the refusal of this Hermit came from this that he believed him an Heretick answered him That not knowing which was the Faith it was against Justice that he should thus treat him before he knew him Your Faith replyed Moses shews it self clearly by your Actions So many Servants of God banished so many Priests and Deacons Relegated into Countries where Jesus Christ is not known exposed as a Prey to wild Beasts or consumed by Fire are convincing proofs of the Impiety of your Belief For we know that these Excesses are infinitely opposed to Jesus Christ and unworthy of all those who have the Sentiments which they ought to have Ethelbert was made a Saint who was first King of Kent that embraced Christianity and he certainly deserves it were it for nothing but the Sweetness with which he received the Preachers Pope Gregory I sent him The Monk Augustine was the chief of them and was accompanied with Forty others Before they came into England he stopped in the Isle of Thanet which is on the East of the Province of Kent whence he sent word to the King that he came from Rome to bring excellent News to those that would believe him and would follow the Advices he would give them seeing they would be certain to Reign everlastingly with the True God and of enjoying Heaven and all manner of Happyness Some time after the King himself went to meet those Missioners and speak to them in these terms These are fine words and