by Words and Writing He had made Commentaries upon Scripture whereof we have only remaining a few words which are found in the Extracts of the Oriental Doctrin of Theodotus where Clement of Alexandria speaketh thus Our Pantenus saith that the Prophets express themselves ordinarily by the Aoristus and make use of the time present for the Future and Past. There is a likelihood that Pantenus officiated as a Cathechist when Clement arrived in Egypt and that he studied some time under him before he succeeded him He applied himself there as elsewhere to the study of Philosophy though he was far from taking all those who bore the name of Philosopher for such We do not simply receive saith he every sort of Philosophy but that only whereof Socrates speaks in Plato Socrates observed That there are a great many called but few chosen For he adds in the Sequel that the latter according to his Opinion are those who have applied themselves as a thing very requisite to Philosophy That People should not be taken for Philosophers who perhaps had but a shew Clement would not apply himself to any Sect absolutely but followed this manner of Philosophising which was then Eclectick to wit that of those who chose out of all Tenets what appeared most reasonable unto them and formed a System thereof for their particular Use. Potamon of Alexandria who lived in the time of Augustus was the first who had put in Use this manner of Philosophising Clement could not choose a more commodious Method for a Christian Philosopher because there is no Philosopher whose Tenets are all conformable to those of the Gospel though there may be made a System drawing very near that of the Christian Doctrin in gathering in all the Philosophers what they have said conformably to the Light of Nature or to some ancient Traditions spread almost over the whole Universe It is Clement himself who speaks it and who assures us that he applied himself to the Eclectick Philosophy for the Reason we have alledged After having said that God sent Philosophers to Men he adds That he understands not neither that of the Stoicks nor that of the Platonicks nor that of the Aristoteleans But I give this Name continueth he to the Truths which these Sects have held and which may incline Men to Iustice and Piety I in no wise call Divine the false Thoughts of Men. He saith elsewhere that the barbarous Philosophy and that of the Greeks hath included some Fragments of Eternal Truths in them not from Mythology of Bacchus but of Reason which has always existed He that should rejoin continues he that which hath been divided and which would compose a perfect System could assure himself of acknowledging the Truth A like Thought is in Lactantius which affirms that it is easie to shew that Truth altogether hath been divided amongst the different Sects of the Philosophers and that if there was any who would gather the Truths scattered amongst all Sects and make but one Body of Doctrin certainly it would not be far from the Sentiments of Christians Quodsi extitisset aliquis qui veritatem sparsam per singulos per Sectasque diffusam colligeret in unum ac redigeret in corpus is profecto non dissentiret à nobis He saith afterwards that none could do it but by Divine Revelation but that if it happened as by hazard that some body should do it without this Succour there would be nothing more assured than this Philosophy and that though he could not defend himself by the authority of Revelation Truth wou'd be maintained of it self by its own Light He afterwards blames those who apply themselves to a Sect so that they would embrace all its Sentiments and condemn all others ready to dispute against all the Doctrins which they have not learned of their Masters This design of gathering all which Philosophers have said conformable to the Gospel is undoubtedly very fine and can much conduce to convine the Truth of Christian Religion But for to succeed therein the Christian Philosophy and Religion should be equally understood to comprehend the clear and undoubted Articles which regard Practice and Speculation The Heterodox of those Times for want of taking heed had introduced into Christian Religion an infinity of Philosophical Tenets which have no Relation with those of the Gospel Thus the Carpocratians believed according to the Relation of Clement that it was permitted to meddle confusedly with any Woman whatever and did it actually after having Supped in a great Company and extinguished the Candles they entertain'd this Thought because Plato would have Women to be common in his Republick and that they had wrested divers Passages of Scripture to accommodate them to this Sentiment Clement believeth that they ill understood not only Scripture but also Plato who according to him meaned nothing else but that there should be no Girl in the Commonwealth to which all the Citizens indifferently might not pretend though after she being Married to one Man others could no more hope to Espouse her It might be well shewn that Clement expounded not well the Thought of Plato if this was a Place for it The Marcionites who said that the Matter and Nature are bad and who condemned Weddings fell into this Opinion so opposite to that of Carpocrates because they expounded some Passages of Scripture by the Principles of the Platonicks Because the Scripture often describes the Miseries of this Life and praiseth Continence they imagined that the Sacred Authors had had the same Ideas of this Life and Generation or Birth that Heraclitus and Plato had These Philosophers believed as it hath been remarked that Souls existed before the Body where they are only sent to be punished for the Sins which they had committed in another Life and that thus to speak correctly Birth should be called a Death rather than a beginning of Life and Death a Life because when we are born our Souls are cast into the Prison of the Body from whence they are delivered when we dye that 's the reason that these Philosophers and several Poets after them said it was better not to be born than to come into the World and to dye in Childhood than to live several Years which is the Cause also that they speak sometimes in very harsh Terms against Matrimony because it served according to them only to build a Prison to some unhappy Soul which was precipitated into the Body that they produced The Valentinians had also taken what they said of the Generation of their Eones from Hesiod as will appear by comparing the beginning of his Theognia with the Doctrin of the Valentinians related by St. Irenaeus and St. Epiphanius who fail not to reproach them that they had their Doctrin from this Poet. There is some appearance that they confounded the Doctrin of Hesiod with that of the Scripture because of some light resemblance which is found betwixt them It would be easie to shew that Hesiod by the
doth it dance on Easter-day v. 1. n. 16. q. 2. Superstition the meaning of the Word v. 1. n. 16. q. 8. Sound no Substance v. 1. n. 20. q. 15. Straight Stick in Water appears crooked v. 1. n. 20. q. 19. Storks never found but in Common-wealths v. 1. n. 21. q. 2. Small-pox why so many marked with 'em v. 1. n. 21. q. 3. Solomons Temple why not reckon'd among the wonders of the World v. 1. n. 21. q. 5. Satyrs or Sermons most successful v. 1. n. 22. q. 12. Sexes whether ever chang'd v. 1. n. 23. q. 2. Sherlock whether Dean of St. Pauls v. 1. n. 24. q. 2. Saints Bodies which arose with our Saviour v. 1. n. 25. q. 4. Salvation of Cain Eli and Sampson v. 1. n. 25. q. 5. Sin of felo de se it 's Nature v. 1. n. 25. q. 6. Snail the cause of it's Shell v. 1. n. 25. q. 9. Salamander whether it lives in the Fire v. 1. n. 26. q. 1. Soul whether knows all things v. 1. n. 26. q. 11. Samuel whether he or the Devil c. v. 1. n. 27. q. 1. Sabbath how chang'd v. 1. n. 27. q. 2. Souls of good Men where immediately after death v. 1. n. 28. q. 3. Souls when separate can they assume a Body v. 1. n. 28. q. 4. Shuterkin whence it proceeds v. 1. n. 29. q. 2. Scriptures how know we'em to be the Word of God v. 1. n. 30. q. 7. Sence of the Words when we differ v. 1. n. 30. q. 8. Serpents whether they were real c. v. 2. n. 1. q. 9. Soul in what part of the Body it is v. 2. n. 1. q. 13. Sight from whence proceeds v. 2. n. 1. q. 17. Sun how it comes to shine on the Wall v. 2. n. 2. q. 5. Substance Corporeal and spiritual how act v. 2. n. 2. q. 9. Spirits by what means do they speak v. 2. n. 2. q. 9. Saul went into the Cave c. the meaning v. 2. n. 5. q. 7. Scripture why it forbids Linsy Woolsey v. 2. n. 5. q. 12. Senses which of 'em can we best spare v. 2. n. 5. q. 16. Soul immortal whether breath'd into Adam c. v. 2. n. 5. q. 17. Small Pox the Cause of ' em v. 2. n. 5. q. 18. Spell what is it and whether Lawful v. 2 n. 6. q. 2. Sleep how to make one Wakeful v. 2. n. 6. q. 4. Soul how is it in the Body v. 2. n. 7 q. 2. Souls going out of our Bodies whether c. v. 2. n. 7. q. 3. Soul seeing 't is immaterial whether c. v. 2. n. 7. q. 4. Souls when separation do they knows the affairs of earth v. 2. n. 7. q. 5. Souls separate how do they know one another v. 2. n. 7. q. 6. Souls departed have they present Ioy or Torment v. 2. n. 7. q. 7. Souls departed where go they v. 2. n. 7. q. 8. Souls has a man three viz. the Supream c. v. 2. n. 7. q. 9. Souls where remain till the last day v. 2. n. 7. q. 10. Souls what have the Philosophers said of ' em v. 2. n. 7. q 11. Soul how it's Vnion with the Body v. 2. n. 7. q. 12. Stone in a Toads-head Swan sings at Death v. 2. n. 7. q. 13. Snow whether white or black v. 2. n. 8. q. 3. Sun why looking on it causes sneezing v. 2. n. 8. q. 6. Skeleton a strange Relation of it v. 2. n. 9. q. 1. Sin whether it might be ordain'd v. 2. n. 10. q. 1. Sin whether not ordain'd v. 2. n. 10. q 2. Saviour how did he eat the Passover v. 2. n 11. q. 3. Spirits Astral what is it v. 2. n. 12. q. 3. Sensitive Plants why emit their Operations v. 2. n. 15. q. 5. Salamander whether any such Creature v. 2. n. 15. q. 9. Soul of Man whether by Tradâ—ction or Infusion v. 2. n. 16. q. 5. Smoke what becomes of it v. 2. n. 17. q. 6. Sounds why ascend v. 2. n. 17. q. 8. Sun what matter is it made of v. 2. n. 18. q. 3. Speech and Voice from whence proceeds v. 2. n. 18. q 10. Saturn whether he be Noah v. 2. n. 18. q. 12. Step if Persons can walk far in it v. 2. n. 20. q. 2. Sure to one three years and now sure to v. 2. n. 20. q. 9. Several Questions about the Soul all answer'd in one v. 2. n. 22. q. 1. Sciences whether the Practick or Theory preferable v. 2. n. 22. q. 3. Smoke and Fire a Wager Lâ—id about it v. 2. n. 23. q. 1. Solomons Bounty to the Queen of Sheba v. 2. n. 23. q. 12. Stone cast into the Waters its figures why such v. 2. n. 24. q. 8. Scripture whether retrieved by Esdras v. 2 n. 25. q. 2. Synod of Dort had they Truth on their side v. 2. n. 26. q. 2. Sermon any reason for the clamour against it v. 2. n. 26. q. 6. Soul when it leaves the Body where goes it v. 2. n. 26. q. 7. Saviour and the Thief on the Cross v. 2. n. 27. q. 5. Sodom's overthrow v. 2. n. 27. q. 6. Saviour his Humane and Divine Nature v. 2. n. 27. q. 9. Snake when cut into Pieces v. 2. n. 27. q. 16. State of the Sun Moon c. at the last day v. 2. n. 28. q. 1. Sea how comes it not to overflow the World v. 2. n. 28. q. 6. Silk-worm how it lives v. 2. n. 28. q. 7. Spiritual Substance whether distinct parts v. 2. n. 29. q. 4. Soul it 's seat v. 2. n 29. q. 5. Souldiers who has most v. 2. n. 29. q. 12. Serpent how could he speak with mans Voice v. 2. n. 29. q. 15. Scripture and prophane History why they differ v. 2. n. 30. q. 7. Superstition of abstaining from Flesh v. 2. n. 30. q. 12. Sun where does it set v. 3. n. 1. q. 4. Spider how does it Poison a fly v. 3. n. 1. q. 5. Singing Psalms why not used v. 3. n. 6. q. 4. Sea Water why Salt v. 3. n. 6. q. 7. Souls whether all equally happy v. 3. n. 8. q. 5. Soul of a Child quick in the Womb v. 3 n. 8. q. 6. Shooting at Sea why heard at a distance v. 3. n. 9. q. 6. Soul after what manner it enters into the Body v. 3. n. 9. q. 7. Shell fish why the shell apply'd to the Ear v. 3. n. 9. q. 11. Sermon of one hour why seems longer than two v. 3. n. 11. q. 8. Shoot right why they wink with one Eye v. 3. n. 12. q. 5. Self-dislike whether Wisdom v. 3. n. 12. q. 7. Sences which can we best spare v. 3. n. 14. q. 1. Self-Murther for a Mistress whether Lawful v. 3. n. 16. q. 2. Socinian Heresie when broach't v. 3. n. 18. q. 4. Spring how visible v. 3. n. 19. q 5. Stones on Salisbury Plain v. 3. n. 19. q. 6. Sky is it of any Colour v. 3. n. 22. q. 5. Sacrament
the History of those Times and the Pretexts that animated the Gentiles against the Christians These Pretexts were of that nature sometimes that they shewed more Negligence than Malice As for Decius it is confessed that though he had very good Qualities and was very Mild nevertheless he suffered himself to be possessed with much Hatred against the Church but not to that degree as to have caused so great a Slaughter as is attributed to him Mr. Dodwell adhering to St. Cyprian the most he can Remarks that when he perceived that the People of Carthage sought to expose him to the Lions he retired in hopes that his absence would appease the Tumult A great Arguments against some Brain-sick-fellow that would have People dare the Orders of a Prince as soon as he meddles with the Privileges of Religion and think it was never lawful for a Pastor to yield to the Storm ' St Cyprian's Flight was followed with two kinds of Persecutions for until the Proconsul came the Magistrates of Towns having no Power to condemn to Death contented themselves with Banishing and Imprisoning and nevertheless forced a great many to abjure their Religion When the Proconsul came he tried to reduce the Faithful without making use of the most rigorous Punishments but seeing them firm he exercised the utmost Cruelties There were then many martyr'd until other Cares or seeing the little benefit of such Cruelties he grew less violent although Mr. Dowdell does not think their number very great that Sealed the Truth of their Religion with their Blood nor does he much value the Life of St. Gregory Thaumaturgus because it was writ more than a hundred Years after his Death upon hear-say the most Fertile Subject of Fables and Hyperboles in the World After this he runs over the time that past between the Persecution of Decius and that of Licinius for as for Iulian the Apostate it 's well known that he was not Cruel and he finds great abatements to be made in every Place in the Computations of Martyrologies He here gives a great insight into many things especially concerning the Emperor Dioclesian and his Collegues He does not forget to note one thing that favours him much which is that in the greatest heat of the Persecution there were no Martyrs for Orders were given to Torment the Christians after such a manner that none might dye that they might brag of their Clemency and take from the Christians the Crown of Martyrdom as Lactantius elegantly expresses it The Author observes that the Persecutors Stroke came after a thousand Artifices used before which is but little credited by those Pagan Emperors for their Violences are represented to have been so brutish that they had not the honesty to cover them with any Pretext This Dissertation ends with a Remark that will perhaps displease a great many which is that Anniversaries and Honours done to the Memory of Martyrs were borrowed from the Apotheoses of Paganism The Twelfth Dissertation treats of the Courage of Martyrs which was so admirable whether the nature of the Torments they endured were considered or the Age and Sex of a part of them that suffered that People may desire to know whence that Constancy proceeded It is well known that the Spirit of God was the chief Cause of it but some may wish to be inform'd if there were no Motives whereby the natural Strength managed by a Divine Providence might contribute to it Therefore Mr. Dowdell curiously examines it and proposes a great number of Motives the chief whereof follow here He says that the Primitive Christians led so austere a Life and that they so much accustomed their Bodies to hard Exercises that they could easily resolve to undergo Punishments the Thoughts whereof would make a Man tremble that had been brought up tenderly in Pleasures and upon this he alledges the Undauntedness and Patience of the Lacedemonians which without doubt proceeded from the Austerity of their Discipline He might have added what was said by a Voluptuous Man who was witness of their mean Fare that he would wonder no more why they so boldly dared Dangers as if he would say that their Condition was so hard that it would not seem strange that they should prefer a glorious Death to it The Author says that though Christians were too well instructed to be governed by the desire of Glory yet it was strange if the Honour that was shewn to the Memories of Martyrs and also to them that were but Confessors did not make some Impression on their Souls It is true that the Fathers did not disapprove of their having a sense of the Honour that redounded to the whole Body when any part thereof suffered for a good Cause Moreover he says that the Testimony of a good Conscience and the certainty they were in of an Eternal Felicity gave them great boldness against Torments and even against Death it self But as it is certain that the Christians chiefly contemn'd that Death that was joined to a Crown of Martyrdom for sometimes a common Death would not be so pleasing to them so we must of necessity examin the Reasons for this particular kind of Death the Author concludes them to consist much in the Opinions which the first Ages had that Martyrs would go directly to the Abode of the Blessed without stopping at the Receptacle of Common Souls there to expect the end of the World without needing the Fire that 's to consume the World to complete the Purification of their Souls and because this Fire was believed more insupportable than the most cruel Pains of Martyrdom this Opinion much supported them It was thought likewise that the Privilege granted to all Saints of obtaining by their Prayers a shortning of the time destin'd for the Sufferings of the Church belonged after a more eminent manner to the Martyrs so that they were looked on to be the chief Cause of the Anticipation of the Chastisement of the Wicked and of Recompencing the Good by the Reign of a thousand Years And they believed that the first Resurrection would happen in that Reign that it would be only for the Just and that the Martyrs would be very advantageously distinguished for they lookt upon it to be so far off as we do the Glory of Paradise they were perswaded that the Reign of a thousand Years at hand so that all these Hope 's prevailed much with them towards a desire or Martyrdom I do not speak of the degrees of Glory that was assigned the Martyrs to all Eternity and which much surpassed the Glory of other Just Men. In fine they were of opinion that all Faults were obliterated by Martyrdom and that it was a Propitiatory Sacrifice not only for the Martyr but also for all such as had fallen and were recieved into Peace by him before his Death The Author explains how that does not derogate from the infinite Value of the Death of Jesus Christ and lest he should be accused for not making the
watch what is the cause of it v. 2. n. 16 q. 2 Dying persons why they fold the Sheets v. 2. n. 16 q 8 Debauchery and ruine of youth how prevented v. 2. n. 16. q 19 Dream why of things we never thought of v. 2. n. 17. q. 3 Delightful what is most so to any Man v. 2. n. 17. q. 4. Debt whether a Man may Marry then v. 2. n. 20. q. 3. Deceive the Deceiver is it a sin v. 2. n. 20. q. 10 Die of Conceit whether possible v. 2. n. 21. q. 1 Dancing-master or School-master which preferable v. 2. n. 24. q. 13. Divine Idea's the Notion of Omniformity c. v. 2. n. 26. q. 1 Devil of Mascon v. 2. n. 26. q. 3 Deity acknowledg'd and prov'd v. 2. n. 26. q. 9 Devil does he know our thoughts v. 2. n. 26. q. 11 Democritus or Heraclitus which in the right v. 2. n. 27. q. 13 Die why must in the Night your reason v. 2. n. 29. q. 1 Duelling how far lawful v. 3 n. 2. q. 1 Dream whether obliging to Marry v. 3. n. 4. q. 17 Drunken Man whether capable of Marriage v. 3. n. 5. q. 2 Discourses vain and absurd v. 3 n. 12. q. 8 Drunken man how far obnoxious to the Law v. 3. n. 14. q. 2 Despair caused by unkindress of Relations v. 3. n. 14. q. 9 Drunken man how brought to his Senses v. 3. n. 15. q. 9 Divines whether Preaching against all vice v. 3. n. 18 q. 3 Dew of Hermon how it descends on Mount Sion v. 3. n. 18. q. 6 Die than live is it not better v. 3. n. 19. q. 2 Dreams of commit a grievous sin v. 3. n 20. q. 7 Dreams do we think then v. 3. n. 21. q. 3 Devotion how hinder'd by Ignor. v. 3 n. 21. q 10 Drown'd Bodies why they float v. 3. n. 22. q. Devils can they generate v. 3. n. 24. q. 12 Defrauding whether pardon'd without restitution v 3. n. 24 q 14 Devotion what Book you advise me to v. 3. n. 25 q 4 Dan. 5.23 Why Daniel leaves out a word v. 3. n. 25. q. 9 David's heart why it smote him for Saul's garment v. 3. n. 26. q. 1. David's Sin in numbring the People where consists v. 3. n. 27. q. 6 David's speaking in Scripture is it the word of God v. 3. n. 30. q. 4 Debtor and Creditors what a brother must do v. 4. n. 1. q. 3 Dissenters are they Schismaticks v. 4. n. 2. q. 2 Discourse to cry out O God is it sins v. 4. n. 2. q. 9. Dragon is there any such creature v 4. n. 6. q. 5 Dissenters that freely communicate with the Ch. of England v. 4. n. 7. q 4 Delivery of a Gate c. Town of Lymerick c. v. 4. n. 8. q. 1 Dizziness in the Head v. 4. n. 8 q. 8 Dreaming of a Text Preach't on v. 4. n. 16. q 3. Dealing with a secret reserve whether sinful v. 4. n. 16. q. 5 Divines why they begin their Prayers so low v 4. n 19 q. 11 Death if the cause be in the Body onely v. 4. n. 25. q. 2 Death is the cause of it in the Soul or in the Body v. 4. n. 28. q. 7 Dramatique Writers who the best v. 5. n 1 q. 3 Dramatique Professor who the best v 5. n. 2 q. 1 Disciples how come they to know Moses and Elias v. 5. n 4. q. 3 Devils generating a relation of one v. 5. n. 9. q. 3. Defrauding and over-reaching our Brother v. 5. n. 10 q. 1. Different Colours in Clouds the reason for it v. 5. n. 11 q 5 ‖ DIssertation on a State of Virginity 1 Suppl p. 18 Dispute about the Grandeur of Great Britain 1 Suppl p. 21. Description of the City of Rome 2 Suppl p. 3 Dine or to sup whether better 2 Suppl p. 30 †DIssertations of Mr. Burman p. 107 Darmonseus Philosophical Conferences p. 179 Dodwell's Dissertations on St. Irenaeus p. 356 Du Pin's new Bibliotheque of Ecclesiastical Authors containing the History of their Lives the Catalogue Crisis and Chronology of their Works the sum of what they contain a Iudgment upon their Stile and Doctrine with an Enumeration of the different Editions of their Works Tom. 1. of the Authors of the 3 First Ages p. 445. Tom. 2. Of the Authors of the Fourth Age of the Church p. 391. Dury's Treatise of Church Discipline p. 454 Discourses upon the Sciences in which beside the Method of Studying it is taught how we ought to make use of Sciences for the good of the Church with Advice to such as live in Holy Orders p. 411 Discourse of the French Academy p. 420 E. * EArth its Circumference and Thickness v. 1. n. 2. q. 10 Earth whether destroy'd or refin'd v. 1. n. 3. q 4 Earthquakes their causes v. 1. n. 10. q. 5 Experiment about perpetual motion v. 1. n. 10. q. 7 Eels how produced v. 1. n. 17. q. 9 England be happy v. 1. n. 22. q. 9 Essence be really distinguish'd from Existence v. 1. n. 22. q. 13 Estates whether an ensuring office for 'em v. 1. n. 26. q. 4 Exodus 7.33 comp with Ver. 20 v. 1. n. 29. q. 7 Egyptian Magicians Miracles whether real v. 2. n. 1. q. 16 Earth or Sun which moves v. 2. n. 6. q. 9 Eye-sight how best preserved v. 2. n. 14. q. 1 Eunuchs why never troubled with the Gout v. 2. n. 20. q. 7. East-India and African Company one who has a stock v. 2. n. 24. q. 3 Eve did she lose her Beauty by the Fall v. 2. n. 26. q. 13 Eyes shut under water v. 3. n. 9. q. 8 English Nation why the Finest People and yet Ill Singers v. 3. n. 13. q. 12 Earth are its Foundations to continue for ever v. 3. n. 18. q. 5 Experiment about finding out a Thief whether lawful v. 3. n. 22. q. 1 Errors whether they will be tolerated at Iudgment v. 3. n. 24. q. 13 England the most devout why delight no more in singing Psalms v. 3. n. 29 q. 5 English what Language is it v. 3. n. 30 q 3 Empyreal Heaven had it no Begin v. 3. n. 30. q. 11 Eccho its nature v. 4. n. 17. q. 5 Experiment about artificial wind v. 4. n. 22. q. 7 English Satyrist who is the best v. 5. n. 1. q. 2 Eve what she spun v. 5. n. 5. q. 4 Egyptian Talisman their Force and Vertue v. 5. n. 7. q. 1 Epithalamium on a Wedding v. 5. n. 11. q. 7 Eyes of Beans in the Kid why grow downward some years v. 5. n. 14. q. 6 Ephes. 6.12.5 Whether these words are referr'd to all Christians v. 5. n. 17. q. 1 Evil Spirits in what sence do we wrestle with 'em v. 5. n. 17. q. 2. Evil Spirits in what sence the Rulers of darkness v. 5. n. 17. q. 3 Evil Spirits in what sence they are in High Places v. 5. n. 17. q. 4 Evil Spirits how reconcile some Phrases about ' em v.
whether a Person may receive with 2 Ch. v. 3. n. 22. q. 7. Snakes when kept tame v. 3. n. 23. q. 2. Snakes Water-snake and Land-snake how different v. 3. n. 23. q. 3. Solidity what is it v. 3. n. 24. q. 16. Substance and Body the difference v. 3. n. 25. q. 2. Soul whether it presently enjoys God after Death v. 3. n. 25. q. 7. Souls of learn'd men ignorant whether alike next v. 3. n. 25. q. 8. Saviours Birth why in Bethlehem v. 3. n. 26. q. 6. Scepter why not to depart from Judah Gen. 49. v. 3. n. 26. q. 7. Sins which most destructive v. 3. n. 28. q. 6. Swoon where is the Soul then v. 3. n. 29. q. 3. Saviour and his Miracles how prov'd by History v. 4. n. 1. q. 1. Species in Nature whether any v. 4. n. 1. q. 4. Sleep-walkers a strange Relation of one v. 4. n. 5. q. 2. Such a Serpent as an Amphisbaena or double-headed v. 4. n. 5. q. 6. Seduced into a great Sin Oaths Promises v. 4. n. 7. q. 8. Sweating sickness mentiond Present-state of London v. 4. n. 8. q. 7. Sprinkling Infants why not Dipping in Baptism v. 4. n. 14. q. 5. Secret Sinner whether oblig'd to confess all to a Minister v. 4. n. 16. q. 2. Sympathy and Antipathy how is it v. 4. n. 19. q. 2. Surgeon whether sins in curing the French disease v. 4. n. 23. q. 9. Shipping and Navigation whether improv'd v. 4. n. 27. q. 3. Soul when out of the Body is it active or inactive v. 4. n. 28. q. 5. Soul how long may it be absent from the Body v. 4. n. 28. q. 6. Soul into what place does it go after Death v. 4. n. 29. q. 1. Songs on Moral or Divine Subjects impress virtue v. 5. n. 1. q. 5. Spirits how big are they v. 5. n. 2. q 3. Soul of Woman is it inferiour to Mans v. 5. n. 3. q. 2. Sun is it a Mass of Liquid Gold v. 5. n. 4. q. 5. Sun whether ever totally eclips'd v. 5. n. 4. q 6. Sun what supplies it with heat and motion v. 5. n. 5. q. 1. Suns three appearing at once whether true v. 5. n. 6. q. 8. Specifick cure for the biting of a Viper or Mad Dog v. 5. n. 7. q. 4. Satyrs c. or other discoursing Creatures c. v. 5. n. 7. q. 7. Sons and Daughters of God mentioned Geo. 6.4 v. 5. n. 7. q. 9. Stroke on a Mules back the reason of 't v. 5. n. 10. q. 3. Sun why the spring of Light a Poem v. 5. n. 11. q. 6. Sappho or Mrs. Behn the best Poetess v. 5. n. 13. q. 8. Samaritan Character or Vulgar Heb. the ancientest v. 5. n. 14. q. 2. Solomons meaning in Prov. 30.19 what was it v. 5. n. 16. q. 2. Saints why Pictur'd with Circles v. 5. n. 16. q. 5. Souls are they all equal v. 5. n. 29. q 3. ‖ SVm of the Bible 1. suppl p. 15. Speaking or Writing whether is better 1. suppl p. 25. Speaking or keeping silent which is better 1. suppl p. 27. Sum of the Bible Tome 1. 2. suppl p. 4. Siam the Revolution of that State suppl 2. p. 8. Spain a Relation of a Iurney thither 4 suppl p. 1. Sherlock on Iudgment 4. suppl p. 26. Swifts Letter to the Ahenian Society 5. suppl p. 1. Swifts Ode to the Athnian Society 5. suppl p 2. Selah what is the signification of it 5. suppl q. 4. p. 9. Syllogism about Infan Baptism answered 5. suppl p. 11. Son that has wrong his Father desires to communicate at Easter 5. suppl q. 6. p. 12. Soul of an Emoryo how shall it rise at last 5. suppl p. 14. q. 11. Sun and Clouds when look'd on 5. suppl p. 16. q. 18. Sin whether migt not be ordain'd for Gods Glory 5. suppl p. 16. q. 20. Sin were it ordai'd or all possibilities of Adams standing 5. sup p. 16. q. 21. Souls of Brutes heir Natures 5. suppl p. 25. q. 26. †SYnopsis of tâ— New Polyglot Bible p. 292. Selden othe use and abuse of Books p. 80. Bishop Stillingleets Antiquities of the British Churches p. 135. Stanly's Histry of Philosophy containing the Lives Opinions Actions an Discourses of the Philosophers of every Sect p. 190. Sylloge varirum opusculorum p. 467. Seldens Cricks in Divinity p 311. Sprats History of the Royal Society p. 315. T * TOrmâ—â—s of the Torments visible to the Saints v. 1. n. 1. q. 2. Titillation that is the cause of it v. 1. n. 4. q. 9. Transmigâ—tion of Souls v. 1. n. 7. q 6. Thunder it cause and what it is v. 1. n. 8. q. 7. Ten Tribe where they went v. 1. n. 10. q. 2. Time an Eternity their difference v. 1. n. 14. q. 3. Tree whyoes its fruit in grafting c. v. 1. n. 16. q. 12. Toads ar Serpents production in Rocks v. 1. n. 17. q. 8. Tarantiâ— whether such a Spider v. 1. n. 27. q. 4. Truth is to be spoke at all times v. 2. n. 1. q. 14. Time wether any Crisis wherein persons v. 2. n. 9. q. 4. Trade â—nds v. 2. n. 11. q. 5. Tobacc whether good or hurtful v. 2. n. 14. q. 2. Taraâ—la c. real or a Fable v. 2. n. 14. q. 8. Turkâ— Spy his Books whether a Fiction v. 2. n. 17. q. 4. Toad and Spider the Antipathy betwixt 'em v. 2. n. 20. q. 5. Temporals whether they can be made sure v 2 n 28 q 10 Thoughts uneasie and painful in Devotion v. 2. n. 21. q. 2. Trembling at the sight of a Mistress v. 3. n. 4. q. 6. Thunder why more terrible by Night than Day v. 3. n. 8. q. 1. Thunder Lightning and Earthquakes their force v. 3. n. 8. q. 2. Tree of Life and Tree of Knowledg how differ v. 3. n. 17. q 4. Turks and Pagans why so little care of their Conver. v. 3. n. 23. q. 1. Trade which is the best v. 3. n 24. q. 6. Thieves the best way of punishing 'em v. 3. n. 25. q. 3. Thoughts when wicked how know 'em c. v. 3. n. 29. q. 2. Tyburn an account of the antiquity of it v. 4. n. 2. q. 4. Tears sighs c. of greater force to obtain a Lady v. 4. n. 3. q. 4. Thunder what causes the noise v. 4. n. 8. q 9. Trees does the sap descend v. 4. n. 9. q. 2. Trees have they Male and Females v 4 n 9 q 3 Trees whether cutting off the bottom Root v. 4. n. 9. q. 4. Toad in a solid Rock v. 4. n. 9. q 8. Triumphal Arch in Cheapside your thoughts on 't v. 4. n. 12. q. 1. Torments and happiness is there a cessation of 'em during Iudgment v. 4 n. 29. q. 2. Text extant of the old Testament the Hebrew or Septuagint v. 5. n. 7. q. 3. Tears of a Maid red as blood v. 5. n. 9 q. 6. ‖ THomassins method to study Grammar and the Tongues 1 Suppl p. 1.
rational Person amongst 'em give in their answers to this question suppose this Sacred Wriâ— should be the Word of God What Testimonies Authorities Qualifications c. would be sufficient to fix an undoubted perswasion in you that it is the Word of God Certain we are that the answer would not come up to half the demonstration that we now have since we have the utmost Authority that Nature is capable to give nay the ordinary course of Nature very often inverted to confound the infidelity of such persons as question'd their own natural conclusions and the Author of Nature at once as if 't were his business to condescend and make new terms with his Creatures to keep his credit amongst ' em We cou'd if the shortness we have design'd this Discourse wou'd permit enlarge upon this Subject but 't is so well done to our hands by several late learned Divines that our Deists have nothing to object but a little Buffoonery Banter and Ridicule and 't is pitty to deny 'em the happiness they take in it or any other short liv'd Pleasure which must necessarily arise from their Principles which if it be not exactly the same with Post mortem nihil est ipsaque mors nihil Death it self is nothing and after death there 's nothing Yet 't is near akin to it for tho' they have not that Stoical Bravery to defie Death I wou'd say to dare to think of it like Men yet most of them have imbib'd Descartes's Principles unwillingly assur'd of the Existence of their Soul or some unknown Agent which works upon their Animal Spirits after some unintelligible dark manner and that it does not come under the common Notion of other Material Substances they are also certain that the Body rather depends upon it than it upon the Body to a demonstration and what is yet more disagreeable to 'em when they dare be guilty of thinking is that as an after State of the Soul has been the Universally receiv'd Opinion even amongst such as were unacquainted with no better Demonstration than the Dictates of their natural Light So they can't find out any Reasons against it so plausible as to escape their own Ridicule if offer'd by any body else and if there be any thing of an after-State to make an Eternal unknown Plunge into it must certainly be surprizing to such Persons as have no hope beyond this Life no proper claim to another but what their own Doubts and Fears may give 'em a Title to Mens habet attonitus furdo verbere caedit Fears not to be stifled since they arise from a Principle that depends not upon the Will no more than a Man's Shape or Species does But to leave this unhappy Subject and if possible to perswade a Retreat to some of that numerous Crowd that are about to list themselves into this unthinking Fraternity I wou'd propose Learning and Study to 'em and amongst all others that of the BIBLE Since it shews the most certain and secure way for such as expect a greater Happiness than is in sensible Objects A Happiness worthy the Dignity and Nature of Mankind in short such a Happiness as Man was Created for unless he himself frustrate his own End I have already made a short Comparison of the Sacred Writ with other moral Writings which appear but mean in respect of it Not that I wou'd deny a due value to others especially Divinity Books as Comments upon the Bible and distinct Treatises whose Subject in general is to remove all Obstructions of human Happiness as Prejudices Error c. and to prepare the Mind for a search after Truth In order to this great End it will not be amiss to subjoyn this following Catalogue which will be of great use to such as love this Study DIVINITY POol's Synopsis Criticorum and his other Works Dr. Hammond on the New Testament with all his other Works H. Grotius 's Commentary on the Old and New Testament and the rest of his Works Eusebius his Ecclesiastical History T. vet Biblia Sacra sive lib. Canonici priscae Judaeorum Ecclesiae a Deo traditi Latini recens ex Hebraeo facti brevibusque Scholiis illustrati ab Im. Tremelio Fr. Iunio Accesserunt libri qui vulgo dicuntur Apocr lat reddâ—ti notis quibusdam aucti a Fr. Iunio multi omnes quam ante emendata Ed. aucti locis innumeris quibus etiam Adjunximus N. T. lib. ex Sermone Syro ab eodem Trimel ex Graeco a T. Beza in lat vers notisque itidem illustratus Bp. Andrews Sermons c. The Works of the whole Duty of Man Dr. Hookers Ecclesiastical Policy Dr. Comber upon Liturgies Bishop Burnets Works Bish. Stillingfleets Works All the Fathers as St. Ambrose c. Mr. Leigh's Critica Sacra Dr. Lightfoots works Dr. Preston's works Riveti Controversia de Religione contra Papistas The History of the General Councils Dr. Sherlocks works Dr. Jeremy Taylors works Bishop Ushers works Jurieu's Accomplishment of Prophesies Dr. Barrows works Dupins Bibliotheque Altings works Episcopius his works Bishop Bramhalls works in four Tomes fol. Hales Remains in fol. Bishop Halls Contemplations upon the Remarkable Passages in the Life of the Holy Iesus fol. Latin Books in Divinity Bail summa Conciliorum omnium ordinata aucta illustrata ex Merlini Joveri Baronii Binnii Coriolani Sirmondi aliorumque Collectionibus ac Manuscriptis aliquot seu Collegium Synodicum in sex Classes distributum c. in fol. Beveregius Guil. Synodicon sive Pandectae Canonum S. S. Apostolorum Conciliorum ab Ecclesia Greca receptorum necnon Canonicarum S. S. Patrum Epistolarum una cum Scholiis antiquorum singulis eorum annexis scriptis aliis huc spectantibus c. Oxonii in fol. Bonacinae Martini Opera omnia in tres Tomos distributa c. fol. Lugd. Coccei Johannis Opera omnia octo voluminibus comprehensa c. Amstelodami in fol. Cassidori magni Aurelii Opera omnia in duos Tomos distributa c. Rothomagi fol. Grotii Hugonis Opera omnia Theologica in tres Tomos sed quatuor Volumina divisa c. Amstel fol. Haunaldi Christop Theologiae speculativae scholasticis Praelectionibus Exercitiis accommodatae Libri quatuor partibus summae divi Thomae respondentes c. Ingolst adii fol. Vossii Ger. Ioh. de Theologia Gentili Phisiologiâ Christianâ sive de Origine progressu Idololatriae deque naturae mirandis quibus homo adducitur ad Deum in fol. Bocharti Sam. Geographica Sacra c. in quart Cotelerius Ecclesiae Grecae monumenta c. in quart Kabbala denudata seu Doctrinae Hebraeorum transcendentalis c. 410. Sulsbach History HISTORY has been call'd by a great Man Speculum Mundi The Looking-Glass of the World It gives the best prospect into Humane Affairs and makes us familiar with the remotest Regions by this we safely sit in our Closets and view the horrid Devastations of Countreys Tumults Changes and Ruptures of
Persecution than the Remonstrants They will have the Fundamental Error of the R. Church to consist in this We must not saith Episcopius in a Writing inserted by Mr. Limborg in the Preface of this Work consider Popery in some of its parts but in its whole not in this Doctrine nor in that which is accused of Heresie for it is almost the same thing on both sides the one is mistaken in one point and the other in another ..... We must look upon the whole Body of the Roman Church which is a composition of ignorant ambitious and tyrannical Men I call them ignorant not because they are not very Learned for sometimes they are too much so but because they know not and are obliged to know only what is prescribed unto them often against their Conscience against Reason and Divine Law It is the most pernicious of all Ignorances because it is a servile one which is upheld only by the Authority of the Pope and Councils and which is the source of the many Sophisms they are constrained to make to maintain such Opinions they have ingaged themselves into whether they find them true or false It extends its Empire as well upon the Practice as Belief because they are both tyed to the Foundations which they are always to suppose unshaken without freeing themselves by examining the solidity thereof Thence Tyranny is form'd It is this which makes it impossible ever to come back from this ignorance and which produceth Idolatry and ridiculous thoughts of the Divine Worship It is the Poyson of true Religion because it leads Men to serve God not according to his Will or by a Principle of Knowledg and Conscience but after that manner which the Pope liketh So that it is in vain to say that in this Church are many things which are good or sufferable this availeth nothing seeing they hold not what is good because it is good but because they are obliged to acknowledge it for such The Remonstrants have upon this establisht Principles which are very opposite to those of the Roman Church They not only believe with other Protestants that Scripture contains clearly all that is necessary to be known to believe to hope to do and to be saved and that all those who read it with an attentive mind and without prejudice may acquire by this reading a perfect knowledge of the Truths contain'd in it and that there is no other Divine Rule of our Faith but they admit also and maintain the necessary consequence of this Principle upon which many Divines expound not themselves distinctly enough Thence it followeth saith Mr. Limborg in this Preface 1. That no Man whoever he be no Assembly how considerable soever its Authority is and how Learned soever its Members are have not a Right of prescribing to the Faithful as necessary to Salvation what God hath not commanded as such in his Word 2. That from the Communion are to be excluded those only whom God hath clearly revealed he will exclude from Heaven 3. That to know certainly Damnable Errors and wholsome Doctrines we must see if in Scripture God hath promised Salvation to those who shall believe these Doctrines or threatned with Damnation those who shall embrace these Errors 4. That the only means to procure the Peace of the Church it to suffer those who retain the Fundamental Doctrines although according to us they are mistaken in things which God hath not commanded nor prohibited expresly under the condition of Salvation or Damnation 5. That if this rule was followed all Christians who have quitted the Roman Church would soon agree in Fundamental Points and differ but in Tenets which have neither been commanded nor prohibited under this condition 6. That consequently none have a right of imposing the necessity of Believing under pain of Damnation these non-essential Tenets 7. That no other means can procure a true Christian Union because constraint may tye the Tongue but not gain the Heart This is the drift of the Preface to come to the Work it self It is composed of three Letters and of a small Treatise of William Bom a Roman Catholick with as many Answers and some other Letters of Episcopius concerning the Infallibility of the Church The matter we see is of the utmost consequence and it is sufficiently known after what manner Episcopius was able to treat thereof Bom was a Priest who was no great Grecian as he confesseth himself and who besides was ingaged in the weakest Hypothesis which the Doctors of Rome ever embraced it is that which makes the Infallibility of the Church reside in the Pope's Person So that although he hath exposed pretty well the common reasons of his Party it may be said of him in relation to his Adversary Par studiis aevique modis sed robore dispar The occasion of this Dispute was a Conference which Bom and Episcopius had at the coming from a Sermon which the last had Preached Some of those who had been present thereat declared That Bom had been reduced to silence upon which he being willing to shew how much these reports were false Writ to two common Friends to put them in mind of the Reasons he had said and added to that a Writing to prove that St. Peter was established chief of the Catholick Church Episcopius at first made some difficulty of Answering this Priest because there is nothing more tedious and more unprofitable for a Protestant than to enter into dispute with a Catholick seeing that as it is an Article of Faith with him that his Church is Infallible so he believes himself obliged in Conscience not to confer with Hereticks but in the design of instructing them and not to have even the thought of receiving any instruction nor any light from them It is not possible without ingaging ones self into an excessive prolixity to relate all the reasons which have been said on each side in this dispute we shall only stop at some of the principal proofs and those which are not so commonly met withal in Books of Controversie Episcopius failed not at first to ask of his Adversary in what place of the Gospel Iesus Christ had appointed any body to be Soveraign Judge of Controversies and to decide without Appeal all the differences which should arise in the Church after the death of the Apostles As there are not in Scripture passages sufficiently express for this institution Bom had recourse to the Practice of the Church upon which Episcopius alledged to him three Acts of the Ecclesiastical History which agrees not well with the Belief of the Infallibility of the Pope 1. The first is drawn from the dispute which fell out towards the middle of the Second Age concerning the day in which the Passover should be celebrated Victor Bishop of Rome Excommunicated the Churches of the Diocess of Asia because they Celebrated this Feast the Fourteenth day of March and not the Sunday following according to the Custom of Rome Palestine and
cares were very useful in the time of a great Persecution which arose against them in 1664 which Father Couplet gives here the particulars of They were accused of Inspiring into the People a Spirit of Rebellion and of persuading them to change their Religion a Capital Crime in this Kingdom and they would infallibly have suffered the rage of their Enemies had it not been for divers Prodigies that appeared in their favour and which the Reiterated Prayers of Madam Hiu obtained from Heaven We must not wonder at it since her Devotion was so great and so universal she observed all Duties of Piety from the least unto the greatest which she acquitted admirably well Never was there a Life better employ'd Women Children Old Men the Poor and chiefly the Jesuites were the continual Objects of her Care and Charity without interrupting thereby her particular Exercises of Meditation and Prayer which she Addressed to the Blessed Virgin to whom she Devoted her self From whence the Author takes occasion to give us an account of the Devotion of the Christians of China which hath scarcely any other object but the Virgin the Angels St. Ignatius and Saint Francis Xavier and consists entirely in the frequent Rehearsal of Litanies and upon the number and measure of sundry Adorations and Reiterated Genuflections which is as much as to say a kind of Idolatry disguised under the Name of Christianity This Remnant of Pagan Superstition disperses it self through all their Acts of Religion but particularly their Funeral Pomps in which they express an ardent zeal to make them very Magnificent for their Parents and Friends whose Mourning and Ceremonies last many years after their death This is it wherein the Missioners have not had any great need of their Complaisance Father Couplet therefore confesseth that these Funeral days of Christians are days of Triumph for Religion and that the Magnificence of the Images wherewith they adorn them the Wax-Candles the Perfumes and Incenses they imploy therein make the Chinois look on them with admiration and as People of a singular Piety They have found by the Advice of Madam Hiu the Secret of entring into several Provinces where they never had any establishment in burying there the Bodies of some of the Fathers of their Mission having first asked leave to perform their last duties to them which lasteth as long as the Devotion of Parents finds it convenient and often as long as they live Upon this Subject the Author gives us an Account of a Stone Table adorned with the Figure of the Cross and several Chinois and Syriack Inscriptions which were taken out of the Earth in 1625 in the Province of Kin-si He pretends that the Names of Seventy Preachers of the Gospel which went from Palestine into China in the year 636 are Engraven thereupon and amongst others those of some Bishops which he pretends are an Authentick Testimony of their Mission Howbeit its Antiquity is considerable and if the Truth on 't was called into Question that joyned to what I have said before would suffice to shew how Ingenuous the Devotion is when the Propagation of Faith is questionable He passeth from this to shew the difficulties which the Missioners find in that Country for the Instruction of the Neophytes and chiefly the Women with whom there is no Commerce in China no more than in other parts of the East Which sheweth that they must needs have extraordinary regards and managements to succeed to which the Charge of President of the Tribunal of Mathematicks and the Title of Mandarin that the Emperor of China hath given to Father Adam Schall and to Father Ferdinand Verbiest successively and which they accepted of with the consent of the Pope hath not a little contributed We must notwithstanding confess if Father Couplet is to be believed that nothing has so much contributed to the advancement of Christianity in this Empire as the assiduous and charitable Cares of this Lady He imployeth the rest of his History to Relate some Surprising Particulars of her Zeal and Piety He saith that she hath Founded near Thirty Churches in her Country that she also built Nine more with Fine Houses in other Provinces and that there is neither Chapel nor Oratory nor Mission nor Congregation that hath not had share of her Liberalities that she would even Correspond as far as the West after divers Manners to oblige by her Example the Christian Ladies to imitate her industrious Piety That which is very surprising in this is That in all these Foundations and these particular Charities which she gave several Thousands of Persons she only imployed the fruit of her Labour and Parsimony without prejudicing the Fortunes of her Children He ends with a Remark which the Death of Madam Hiu causes him to make upon the particular care that the Chinois shew in all the Funeral Apparel of their Burials They cause Rich Coffins to be made a long time before their Death and even the Children often do make a Present thereof to their Fathers and Mothers as did the Lord Basil Son to Madam Hiu who gave her a Coffin worth Eight hundred Crowns They buy Gardens they build therein Houses and Chappels to be joyned to their Tombs and the Great Mourning of the Parents who survive answers well enough to the Care which the Dead have taken of 'em to preserve their Bones and to perpetuate their Memory 'T was in one of these places that the Body of Madam Hiu was Interr'd after she dyed as she lived to wit as a Saint whose Memory is blessed to all the Christians of China If her Death hath not obstructed the Progress of the Gospel their Number at present ought to be very great seeing the Author saith that at that time there were Ninety Great Churches in one only Province and that Fifteen Thousand Children were Baptized a year in all CHINA But this we have only the Author's word for be the whole true or false it shews what the Spirit of JESUITISM is and 't is of Use to Expose their Ridiculous Principles The History of the East-Indies by Mr. Souchu de Reunefort At Leyden by Frederick Harring 1668. in Twelves P. 571. THe Great Advantages that Holland hath drawn from the East-India Companies which are become so famous throughout all the World have caus'd other States to form a Design of Erecting the like France especially by reason of its Power and Advantageous Scituation conceiving great hopes from this Enterprise form'd a Company in 1664. for the Commerce of the East-Indies They made a Fund of Fifteen Millions whereof the King was pleas'd to advance Three and his First Exploits were in the Isle of Madagascar This Isle the greatest of the known Seas was occupied by the Marshal de la Meilleraye for his particular profit and the Company then by Orders from the King took Possession of it The Portuguese call it the Isle of St. Laurence because they discover'd it on the Feast of this Saint and the French
called it the Dauphine Island in 1665. The Description that is here made of it gives a very pleasing Idea of the same whereas the Orange-Trees and Trees covered with Flowers like the Jasmin of Spain by their mixture form natural Arbours which surpass all the Regularity of Art It produceth all sorts of Animals and particularly Chameleons whereof Naturalists have so variously spoken The Author assures us that they take by the eyes the colour of the Objects upon which they stay The Cloathing of the Inhabitants is Fantastick enough and their Past-times gross and barbarous He observeth nevertheless a singular Ceremony amongst them which is that the Master of the House offers the Fairest of his Women to the Pleasure of those that come to Visit him It is an Incivility and even a kind of Shame to make any Excuses The Woman on her part is grieved when her Beauty acquireth only Looks The People of the Country are of a Large Size they have a Proud Gate and can Dissemble as well as the most refined Nations Their Blackness is unalterable and proceedeth not from the heat of the Sun The Cause is chiefly in their Blood for the French there are Born as White as at Paris The Author shews that these Black Women have the advantage of having a constant Beauty because it hath not those inequalities and paleness of White Faces which renders our Beauties variable Marriage is there accompanied with no manner of Ceremonies The Virgins make none unhappy and each takes a certain number of Women according to his Fortune or his Quality There are no Temples seen in the Isle and Circumcision which is in use amongst them makes us judge that the Iews or Mahometans have left there some footsteps of their Religion They Adore an Oly which is a kind of a Cricket that they nourish with great care When one Reproches them that they prostrate themselves before a vile Animal they Answer very seriously That through it they respect the Author and it being necessary to have some Object to fix the Mind on the lowest best represents the Homage which they owe to the true and Soveraign Being The Beginnings of the Company was not Prosperous at Madagascar The Jealousie of Command divided the French and that which hasted their Ruin in the Island was that the Catholick Zeal came in for a share A Missioner willing to Convert Dian Manangue the most Valiant and full of Spirit of all the Princes of the Insulars without staying for the tediousness of Reasons and Persuasion made use of Force and Menaces Dian Manangue that had been drawn into the Dauphin-Fort under pretence of a Deliberation of War perceiving the violent designs that were formed against his Person very cunningly feign'd to yield himself and set a day apart to be Baptized He returned very full of Trouble and meditated the Cruel Tragedy that he Executed some days after For he Poysoned the Missioner who went to him to perform the Ceremony and Marching at the Head of a small Army being Clothed with the Surplis of the Missioner and wearing the Square Cap upon his Head in an Insulting manner routed the French and forc'd them to shut themselves up within the Walls of the Fort Dauphin Their Affairs were never since re-established On the contrary Dian Manangue having raised the Chief Men of Madagascar drove away almost all the French and those that were left were forced to abandon this Isle which might have served as the Center for the Commerce to the Indies The Company not being dismayed at these Ill successes went further into the Indies and took Measures how to establish themselves at Suratte This Puissant City is under the Obedience of the Great Mogul and there are Inhabitants of all the Countries of the World It is the Magazin of the Indies and Asia and perhaps the Chief City in the World for Traffick The Author makes some Remarks upon the Manners of the First Inhabitants of the Country and Affirms a thing that without doubt will find many Incredulous Readers That there are many Hermophrodites at Suratte who with Womens Cloaths wear Mens Turbants for distinctions and to shew all the World they have the advantage of both Sexes The Women for Decency and Honour are obliged to Burn themselves with the Body of their Husbands and give them after their Death this sad Mark of their Love Yet they ask permission of the Governor who Grants it only according as he thinks fit They seem to believe that Old Women Ask it with all their Hearts and they are permitted to Sacrifice their Sorrowful Remainder according to Custom As for the Young they are Commanded to be Comforted and are acquitted for some Extraordinary Shew of Grief In short the Company hath not made such progresses as answered what might be expected from a Puissant Kingdom and the Cares that had been taken to render it Flourishing Of Nature it self Or an Ingenuous Disquisition into the received Notions of Nature In a Letter to a Friend By the Honourable R. Boyle Esq Fellow of the Royal Society In Twelves at London ONE may see in the second Part of our Bibliotheque an extract of a Book taken from the English Journal All the Matters which are treated on in this Work are well digested but there is one thing wanting to render it conformable to our Method that is to make an Abridgment of one of the Matters and also to give an Idea of it and of the Author himself but Mr. Boyle having lately done us the Honour to send it to us we shall now supply the Defect and set apart the eighth Section for it After having explain'd by other Causes in the preceding Sections the greatest part of the effects which we attributed to Nature we shall here shew that though some of these Phaenomena's which some would have Nature to produce could not be explain'd by Mechanick Principles yet it follows not that we must have recourse to an Imaginary Cause which is express'd by that confus'd word Nature which gives us not to understand after what manner these effects are produced and to shew that this pretended Principle of all Motions and of all bodily Operations is a Chimera we demand of all Naturalists If it is a Substance or an Accident If they answer that it is an Accident we continue to demand What kind of Accident it is and how it is possible that an Accident by it self and separate can produce Effects so different and extraordinary If they say it is a Substance we ask of them What sort of Substance Created or Increated Corporal or Spiritual And as they shew which Side they incline so they lose themselves in such Absurdities as they cannot disengage themselves from Mr. Boyle has not contented himself to maintain this System with so many Reasons but he also ends this Section by shewing that 't is not less profitable than true 1. Because it seems to destroy the Opinion of those Heathen Philosophers who would
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
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
very People who make use of it are ashamed thereof when Superstition and Cruelty leave them any interval to think with a little more calmness on what they do This is so true that most of those which have abondoned themselves to the blind Zeal of Superstition have made use of the same artifices Our Age hath seen an illustrious Example of it and if we compare what Gregory saith hereof and the evil Crafts of Iulian with what hath been done not long since in a great Kingdom there will be a great Similitude found betwixt them We shall pass it by here fearing lest it should be thought that we have a mind to stop at a Parallel so Odious as this 6. Amongst the Reasons whereof Gregory makes use to shew that Iulian could not succeed in his Design he thus describes the power of the Saints which Christians honoured Have you not feared those to whom so great Honor is done and for whom solemn Feasts have been established by which Devils have been driven away and Diseases cured whose Apparitions and Predictions are known whose very Bodies have as much Virtue as their holy Souls whether they are touched or honoured of whom some drops of Blood only have the same Virtue as their Bodie We see by these Words and divers places of Gregory and other Fathers of his time that there was then a great deal of Respect had to the Relicks of Saints and that a great many Miracles were said to be done at their Graves It is astonishing that Gregory who loved inlarging hath not said even that the Bodies of Saints had more Virtue after their Death than during their Life for there is no comparison between the multitude of Miracles which were said to be done at the Graves of Martyrs and those which they did whilst alive Many People believe that the Falshood of some Christians and the Credulity of some others contributed much to hold up Paganism 7. Our Author makes a Panegyrick upon the Monks in the sequel after having despised Socrates and Plato and all the Pagan Philosophers Gregory reproacheth Iulian that he did not love Virtue in his Enemies but certainly Zeal made him commit here some such thing and it is very certain that he had infinitely learned more out of Plato and the Discourses of Socrates than in the Conversation of all the Monks that he had seen As to their Lives the endless Seditions of those Pious Hermits and their implacable Humor shew sufficiently that they were infinitely beneath these great Models of Pagan Antiquity 8. He remarketh very well that to be desirous to ruin the Christian Religion in a time wherein the Roman Empire was full of Christians was to undertake to ruin the very Empire When they were in a small number they could not be ill treated without Prejudice to the State but when they were numerous they could not be engaged without causing great Convulsions and too much disorder It were to be desired that the Imitators of Iulian had well weighed this Advertisement of Gregory who despiseth most justly all the good that could accrew from the Government of Iulian in comparison with the evil that so detestable a Design would have caused if he had been able to put it in Execution It were yet to be wished that our Age had been well instructed in the Horror which the Snares that Iulian by his Officers and Soldiers laid for Christians Gregory saith that some Christian Soldiers having one day when Iulian gave some Liberality to his Army cast Incense in his Presence into the fire according to an ancient Custom usually interpreted as if they had burned Incense to the Idols Nevertheless many others had done it without any Reflection and being admonished of their Fault as they invocated Iesus Christ making the sign of the Cross after their Meal by some one that told them they had renounced him they went immediately crying out in the Market-place and in the Ears of the Emperor that they had been surprized and that they were Christians Iulian provoked at the mistake banished them 9. Gregory describes some horrid Cruelties against the Christians which Iulian had authoris'd in Egypt and Syria He saith that the Inhabitants of Arethusa a City of Syria after having made Young-Women consecrated to God suffer a thousand Indignities killed them eat their Livers all raw and gave their Flesh to Swine to feed on covering it with Barly These People treated with an abominable Barbarity the Bishop of this City who notwithstanding appeared almost insensible in his Torments and Gregory marks that this Bishop in the time of Constantius exercis'd having liberty from the Emperor an Habitation of Devils to wit a Pagan Church This Action of Mark of Arethusa had drawn upon him the Hatred of the People as a Pagan would have been detested by the Christians if he had destroyed one of their Churches Notwithstanding Gregory a little lower saith not only that the Christians did not Treat the Pagans as they had been Treated by them But he asketh of them What Liberty Christians had taken from them As if it were nothing to pull down their Temples as was done since the Reign of Constantine They continued with the same Rigor under the following Emperors and that they might be Reproacht with nothing of Paganism it was Prohibited on pain of Death to Sacrifice to Idols with the Applause of all the Christians if St. Augustin can be believed We must not forget to Remark here another effect of the Rhetorick of Gregory It is that in speaking of the Christian Young Women of Aretâ—usa who had been so Abused he Accuses not only the Pagans but also makes an Apostrophe to our Lord thus O Iesus Christ how shall I suffer the pain which you had then 10. Iulian added Insults also to his ill Treatments and in taking away the Christians Goods he said he only assisted them to observe the Gospel which commanded 'em to despise the things of this Life This Railery is in the forty third Letter of Iulian where he saith that the Church of the Arians at Edessa having done some Violence to the Valentinians he had Confiscated all their Mony to distribute it to the Soldiers and kept their Goods to himself fearing lest the Arians being too Rich could not get into the Kingdom of Heaven Gregory Answers to this amongst other things that Iulian acting thus made as if he imagin'd that the Gods of the Heathens thought it necessary that People should be deprived of their Goods without deserving it and that they approved of Injustice He might have been satisfied with this Answer but he adds that there are things which Iesus Christ hath commanded as necessary and others which he hath simply proposed for those that would observe them without indispensibly obliging any one to do it Such is according to Gregory the Commandment of abandoning the Wealth of this World 11. One thing for which they abused
Cesairia died This was a little after the Earth-quake which happened in Bithynia in the Month October the Year CCCLXVIII He was then at Nice where he exercised the Employment of Treasurer to the Emperor This City was almost totally ruined and he was the only Officer of Valens that escaped this Danger Gregory made a Funeral Oration in his Honor which is the Tenth of those which are in being He makes there an Abridgment of his Life whose principal Circumstances have been related and describeth the Vanity of all we enjoy here below and makes divers Reflections upon Death and of the manner of comforting ones self for that of Relations He wisheth that his Brother may be in the Bosom of Abraham where-ever it may be and towards the end describing the Happiness of good Men after Death he saith that according to wise Men their Souls are full of Joy in the Contemplation of the Happiness that attends them till after their Resurrection they are received into Celestial Glory Cesairia dying left his Goods to the Poor and yet there was much Difficulty in getting them those that were at his Death having seiz'd on the greatest part as Gregory complains in his eighteenth Letter where he prayeth Sophronius Governor of Bithynia to order that Business Basil Friend to Gregory being made Bishop of Cesarea in the Year CCCLXX had some Disputes with Valens of which we shall not speak here because it signifieth nothing to the Life of his Friend It was perhaps for that reason that this Emperor divided Cappadocia into two Provinces and made Tyanus Metropolis in the second Cappadocia As the Jurisdiction of Metropolitans was regulated upon the Extent of the Province divers Bishops who were before Suffragans of Cesarea became so to Tyanus so that Basil found himself the Head of a fewer Number of Bishops than before The new Metropolitan drew to him the Provincial Assemblies seized of the Revenues of his Diocess and omitted nothing to diminish the Authority and Revenues of Basil. Anthimus for that was the Name of the Bishop of Tyane who was an Arian concealed it under the pretence of Piety and said he would not abandon the Flocks to the Instruction of Basil whose Sentiments concerning the Son of God were not upright nor suffer that any Tribute should be paid to Hereticks Gregory assures us that he would send Soldiers to stop the Mules of Basil to hinder him from getting his Rents Basil found no other Remedy to that than the creating new Bishops which would have more care of the Flocks than he could have and by means of whom each City should bring him in what was his due Sasime being one of these Cities in which he had resolved to send Bishops he cast his Eyes upon his Friend Gregory to send him there 3 without considering that this place was altogether unworthy of a Man of his desert It was a Village without Water and Greens and full of Dust a passage for Soldiers and inhabited only by a few Ignorant People The Revenues that could be drawn from this Bishoprick were very small and besides all that he must be resolved to defend them by force against Anthime or to be subject to this new Metropolitan Gregory refused this Employ but at length the Importunities and Addresses of Basil which gained Gregory the Father obliged him to accept thereof It seemeth he composed at that time his seventh Speech wherein he speaks to his Father and Basil and desire their help and Instructions for the Conduct of his new Church of Sasime He saith notwithstanding to Basil that the Episcopal Throne had extreamly changed him and that he had much more mildness whilst he was amongst the Sheep than since he was become Pastor The next day he made another Speech upon the arrival of Gregory of Nysse Brother to Basil to whom he complains of the Violence that had been done him by his Brother and as it was the Feast of some Martyr he adds divers things on that occasion upon the manner of celebrating Feasts not by profane Rejoycings but by exercises of Piety He saith amongst other things That then was the time to raise one's self and to become God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be admitted to speak thus and that in that Martyrs do the Office of Mediators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Expression to become God that is to say to become a good Man and to despise earthly things is frequent enough in the Writings of Gregory He saith elsewhere that Priests are Gods and deifie others that Solitude deifieth Introducing Basil who refused to embrace Arianism he makes him say that he could not adore a Creature he who also was a Creature of God and had received Commandment to be God We must remark that this Expression was us'd amongst the Pythagorists as may be seen by the last of the golden Verses of Pythagoras upon which we may consult Hyerocles When Gregory was at Sasime he thought he perceived by the misery of this Place that Basil did despise him and abused his Friendship Though he kept the Government thereof for a little while he made no other Episcopal in it he prayed not there in publick with the People not imposed his hands on any As he went to it against his will and without obliging himself to tarry there he thought he might leave this Church and return into the Solitude from whence they had drawn him when he returned to Nazianze He complained very much of the Pride of Basil whom the Episcopal Throne of Cesarea had so blinded that he had no longer any Consideration for his Friends These Complaints as Just as they were yet passed for Attempts in the Mind of the Metropolitan who seemed to have forgotten the Esteem he had for Gregory and the Services which the latter had rendred him in his Promotion to the See of Cesarea Yet Gregory discovered not the unworthy manner wherewith his Friend had treated him neither then nor since Gregory having abandoned Sasime retired into a Hospital of the Sick whom he took care to comfort and in vain his Father entreated him to return to Sasime he would never be resolved to do it nor digest the hard usage of Basil who of fifty Bishopricks which were in his Diocess had given him the least All that Gregery the Father could obtain of his Son was that he would take the Care of the Bishoprick of Nazianze during his Life without engaging himself to succeed him In that time it seems that a Commissary of the Emperor's to Tax the Inhabitants of Nazianze and who had been a particular Friend to Gregory gave some suspicion to his Flock that he would not Tax them very lightly they thereupon forc'd Gregory to make that Discourse which is the Ninth of his Speeches where he exhorts all Conditions to Piety and speaks to Iulian who was the Commissioner of the Emperor to induce him to settle this Tax
such as were Commemorated in Divine Service the Changes which this Custom underwent and the Source which the Author thinks it proceeded from furnish him with a fair Subject The degrees of several Priests and their Ecclesiastick Deputations furnish him with a no less pleasant entertainment in the Sixth Dissertation The Seventh runs upon a very obscure Point because it relates to the Principle of the Unity of the Church and the different Arguments which St. Cyprian drew from thence for the several Disputes which he maintained The Subject of the Eighth is not less difficult because to clear it well we must go back to the Roman Laws to examine the grounds of such who being received in Peace by the Martyrs after their Fall from the Faith thought that to be reconciled with the Church there was no need of the Authority of their Bishops We shall mention this but in general no more than the distinction of Priests and Bishops which is spoke of in the two following Dissertations we are brief in them that we may have more room to speak fully on the last Dissertations wherein ancient Martyrs are treated upon which is a curious Subject for all sorts of People You must know then that the Author had the same Fate as Astrologers when they endeavoured to number the Stars exactly they believed without doubt what the Commonalty does to this very day that the Stars which are seen in a clear Night are Innumerable yet they hardly find 1022 in the Firmament after they have contemplated the two Hemispheres Thus it hapned to Mr. Dowdell as to the number of ancient Martyrs I do not doubt but that before he Studied the Matter whilst he believed common Tradition he thought that the Pagan Emperors put to Death a prodigious number of the Faithful for so all the World represent to themselves the ancient Persecutions We imagin Martyrs in Heaps and Piles like to the Miracles in the History of Francis Xavier who tells us that such a day was Consecrated to the Memory of 1100 Martyrs and Virgins It is certain that there are great abatements to be made in Peoples Imaginations upon this matter and if we were exact in our account it will be found that the Popes and Roman Catholick Princes have made more suffer for the sake of Religion than the Heathen Emperors ever did but Prejudices are strange things they lessen or augment the same Actions as they proceed from such or such Persons Let us be so just to the Christian Authors that wrote the first after the Heathen Persecutions to think that they have not changed things much 'T was they who were remote from matter of Fact that gave us such false accounts and 't is the ordinary Fate of Human effects as has been observed on the occasion of St. Ignatius's Miracles There is nothing can be so strong a proof that few Martyrs suffer'd in the first Ages as a passage of Origen's where he plainly says that few died for the Faith of Iesus Christ. Would he have said so who writ against a Heathen Philosopher He that had so great a knowledge of things if accounts were true in the Martyrologies which the following Ages compiled Nor is Eusebius's Authority less in reducing the Martyrs to a small number for there are not many spoke of in the two Collections which he made whereof tho one was lost there were Fragments enough of it preserved in his Ecclesiastick History to let us understand what it contained Here also are Proofs alledged which are strengthned before hand against that plausible Objection that during the great Tempests which tost the Church it was not easie to collect Memoires for it is clearly justified by the practice of the first Christians that they were extream exact and devout in celebrating the Memory of their Martyrs and that it was easie for them to learn their Names and the circumstances of their Punishment for we cannot imagine but than they had some good Intervals and this is a point whereby the common Opinion is retrieved in shewing that the Heathen Emperors were not always such Devils as they are thoughâ— to be for of 'em some have been Friends and Patrons to Christians and others have valued themselves so much upon Clemency that they made the chiefest good of their Reign consist in that they could boast they did not cause the effusion of Blood Nor must we believe that the Intendants of Provinces have put many to Death under these Emperors for however brutal an Intendant might be he would not think of making himself a fierce and bigotted Converter when he knew the Court would disprove it and they seldom satisfied their barbarous or superstitious Tempers until they had brought the Prince on their side St. Ambrose tells us that the greatest part of Pagan Governors of Provinces gloried in leaving them without putting any one to Death But whereas these general Reasons would not with all Readers be of sufficient force against the vast Collections of Martyrologies which have been a long time made and are become the Subject of Meditation not only to devout Souls but also to sevoral Rhetoricians the Author takes a particular review of each Persecution of the ancient Church He begins with that of Nero and presently meets with a Passage of Tacitus which does not seem to favour him because this Author says that they put a great number of Christians to Death The Author seeks for no frivolous subtilty to elude this Autorhity but on the contrary he strengthens the Objection with a false Remark in applying to that Time these words of Tacitus Repressar in praesens exitiabilis Superstitio which manifestly relates to the Suffering of Jesus Christ. He acknowledges then the great Multitude but pretends that this Storm fell only upon the Christians at Rome and so diminishes much the Idea's that People framed to themselves of this first Persecution He also believes that the Names of these Martyrs were not put in the Archives whether it was that it was thought they ought not to be put in the number of Martyrs who were not put to death under pretext of Religion but because they were suspected to have set Rome on Fire or whether it was that the Custom of Anniversaries was not then established among the Christians upon this he gives us several critical Remarks and passes to the Persecution of Domitian and shews clearly that it was but little or nothing Since that time to the time of Decius the Church enjoyed great rest if we believe Lactantius It is already a great Prejudice to suppose that it was miserably torn in this Interval for whence should Lactantius's ignorance of all this proceed But not to ground all this Affair on his Omission all that concerns the Persecution of Trajan Adrian Anthoninus Marcus Aurelius Severus and Maximinus is carefully examined and the Advocates of Martyrologies are shewn that their account is to be much lessened This place teaches us a thousand curious things concerning
and not to assist at any Prayer Therefore this second kind of Catechumens were called Hearers 3. But those to whom leave was given to assist at publick Prayers until the Consecration of the Eucharist and to Kneel to receive the Benediction of the Bishop bear the name of Prostrates 4. When they were found sufficiently instructed to receive Baptism they were permitted to demand it and to give their names to be admitted thereto and they were then called Competents or if their demand was accepted of Chosen and Enlightned These are all the Degrees that can be distinguished amongst the Catechumens But commonly the Fathers without stopping at these Distinctions call'd them the Hearers and the Prostrated when as they give the name of Competents and Enlightned to those that were in a Condito receive Baptism Which relate well enough to the Mystes and Epoptes of the Mysteries of Ceres As Tradition was not so clear against the Arians as against the Hereticks of the first Ages the Fathers who lived after the Council of Nice studied Scripture more than before because the strength of the the Dispute run upon the Sense of divers Passages for the Exposition of which they had recourse to the Greek of the New Testament as to the Original The holy Books were then the only Rule of Faith and the Writings of Doctors that were dead before the Contestations of Arianism were considered only as Human Testimonies where the Doctrin of their time might be learned The least thing ought not to be taught saith Cyril of Ierusalem according to the Relation of Mr. du Pin touching Divine Mysteries that cannot be established by Testimonies of Scripture Even believe not what I say to you if I do not prove it by Holy Scripture The Letters of St. Basil which may be of very great help to those that would know throughly the Ecclesiastical History of that time are placed without any order as well as the Epistles of Cicero and the most part of the ancient Works of this Nature The Author promises us a Translation thereof in French and Latin with Notes in the mean time he gives here divers Extracts of these Letters disposed according to the order of times There are several of them that bear evident Characters of being Supposititious as the 203 with this Title to Iulian the Apostate Would St. Basil saith Mr. du Pin have directed him a Letter with this Epithet This Letter besides is not like the Style of this Father it is only a Profession of Faith to which is added the Invocation of Saints and the Worship of Images whoever heard that this was put in the Professions of the first Ages The Author of this Letter saith that he Honours and Adores the Images of Saints because it 's an Apostolical Tradition Did St. Basil speak thus and is it not visible that this Letter is the Work of some Greek who lived since the seventh Council For the same reason he rejects a Work which is attributed to St. Athanasius and Entituled The Narration of the Passion of the Image of Iesus Christ in the City of Berytus In the CCCXCI Letter answering to divers Questions that Amphilocus Bishop of Iconium had put to him he Expounds this Passage That no Body knows the Day of Iudgment but the Father after this manner that the Father knows it by himself because he is the Source and Principle of this Knowledge whereas the Son receives it from the Father as it is said in the same Sense That there is only God who is Good p. 517. In the CCCCX Letter he saith that we ought to be contented with the Faith we have made Profession of in our Baptism to keep to the Terms of the Holy Scripture and shun all new Expressions because our Faith depends not upon these Terms but the Orthodox Doctrin Of all the Fathers of the Fourth Age there was none more moderate nor perhaps a Man of more Worth than Gregory of Nazianze In the Apology he made for his Retreat into Pontus when he was going to be made Bishop he pathetically describes the Disorders of his time Where the Priests were like the People After that he deplores the Unhappiness of the Catholicks who were divided upon unprofitable Questions or such as were of small Consequence He says that in the same time when Faith is in dispute we are oblig'd to separate our selves from those that teach Impiety and to suffer any thing rather than approve on 't but that it 's a Folly to break Union and excite troubles for Questions that are not of Faith In his Oration against the Emperor Iulian this same Father makes a Digression upon the Mildness that the Christians have kept when they were Potent and opposes it to the Cruelties the Pagans have exercised There was a time say he to the Heathens that we have had the Authority as well as you but what have we done to those of your Religion that comes near what you have made the Christians suffer Have we taken away your Liberty Have we perswaded Governors to condemn you to Torments Have we attempted the Life of any Have we even put any from the Magistracy and Employments In a word have we done against you any thing that has given you Cause to make us suffer I do not conceive saith Mr. du Pin hereupon how St. Gregory of Nazianze can reconcile all these Maxims with what he hath just now said that Constantius had done very ill to leave the Empire to Iulian because he was an Enemy to the Christian Religion and that he would persecute it maintaining that in that Constantius had made a very ill use of his Mildness and Bounty As to the purpose of Constantius whilst Hilary of Poictiers calls him Antichrist and speaks a thousand other injuries against him Gregory of Nazianzen excuseth this Emperor upon the Subject of Arianism He casts the whole Fault upon the Great Men of the Court and even pretends that after his death Angelical Voices were heard that celebrated his Praises In the Funeral Speech of his Brother Cesarius he saith That he was informed by the Discourses of Learned Men that Souls that are Holy and acceptable to God being delivered from the Bonds of the Body feel an ineffable Joy and Pleasure in considering the Beatitude they are one day to receive that they go strait to God and that they already know as 't were in a Representation and Image the Beatitude they will receive after the Resurrection of the Body In his fifty third Poem he numbers holy Books exactly as the Protestants do only he doth not put the Apocalypse in the Canon of the New Testament otherwise this Bishop had a very ill Opinion of the Councils for in his LV Letter he declares that he fears all the Ecclesiastical Assemblies because he never saw the End of any Council which had been happy and which had not rather encreased their Misfortunes than diminished them
of Wolfandus Mecuritius Endterus 1686 in 4to WE have spoke in the Novels of October 1685 of the Institution of this Accademy of the Curious in Nature and we have mentioned several of their Observations in their Journal of the year 84 Now we hope that their Journal of 85 is furnished with no less rare Curiosities Nature does not grow old what ever People say She is always fertile in all Productions and we may observe her Effects to see that She Signalizes her self every year in some Country or other and sometimes in all Countries by Distempers singular Cures Monsters and other rare Phenomena I may be suffered without doubt to place among the Works of Nature that do not happen often the heat that is conserved in a dead Body for 3 or 4 days which is the Subject of the 18th Observation of this Book wherein is seen that a Man of 72 years of Age but Strong and a great Drinker dying of a Burning Fever on Christmas-day 84 was found Hot by his Domesticks at night who were curious to feel him for a certain Superstition which reigns in several places of Germany whereby they believe that if the Deceased do not grow Stiff it is a Sign that many of his Friends will dye soon after This Mans Servants having found him hot the 1st day tryed next day whether he continued so tho the Weather was very cold and they found him as hot as the day before both at his Back and Region of the Abdomen and they found him Luke-warm the 3d. day and 4th and it was but the 5th day that he became intirely cold A Gangreen that had possessed his Bowels did without doubt much contribute to this Heat For thâ—s poor Man having lost the parts of Generation before his Death by a Descent of his Guts into his Scrotum which occasioned a Castration and made the rest disappear after such a manner that if it did not concenter inwardly it mixt after an insensible manner among the other Excrements which were taken from the Sick Mans Body M. de le Boe had already observed that the Bodies of Hydropicks remain hot some time after Death for 2 or 3 days Nor is it after all so surprizing seeing that Plants parted from what nourished them ferment after a marvellous manner Let us pass to the 32d Observation where the Opinion of Scaliger is refuted about the Cry of Crikets It is a Noise that agrees with the Africans very well and serves as delicious Musick to lull them asleep This makes them nourish Crikets in Iron Cages and purchase them at considerable Rates And they receive them as acceptably at Fez it self the most learned place of all Africk We find the noise of these little Animals sometimes troublesome but because t is thought an Ill Omen if they quit the House we do not wish to be rid of them M. Konig having searched the Organ of the Cry of Crikets found that it was not the Passage or Fistule of the Belly as Scaliger believed but that it is a very dry Membran that foulds it self as a Fan and which is fastned under the Wings to a Tendon that is pretty long and which when the Muscle shortens forms them folds upon the Membran and thence comes the sound which can be renewed in some manner in a dead Criket so that the Tendon be dexterously drawn And it is remarked that a Criket cut in two sings and lives a long time The same Mr. Konig furnisheth us in the Four and Thirtieth Observation with the Anatomy of an Owl He found that the Eyes of this Bird are shut up in his Scull that they are immovable and that they neither have an Elliptique Figure as Mens Eyes have nor a round one as other Birds they are like a Globe in the midst of which a Turner would make a Hole on both sides and there are seen the Parts of the Bones all in a row There has been mention made the 10th year of this Journal of some Flyes that did great Damage in Poland their Figures are seen here in different Fashions as they appeared in a Magnifying Glass to M. Pelisius who tells us a very strange thing in his 43d Observation which is That a Rosemary-Branch which was according to Custom put in a dead mans Hand grew so strangely that it spread it self and covered with its Greenness the whole Face of the dead Person as it has been found to the great Admiration of many some years past on uncovering the Coffin The 106th Observation contains one of those happy Temerities that are seen some times as well in Physick as Politicks A Peasant of the Dutchy of Meklenburg seeing his Wife almost dead in Child-birth pressed the Midwife so much to draw the Child from her with a great Scale-hook that the Midwife was at last obliged to make Tryal and hit so well the Nape of the Childs Neck without knowing what she did that she brought the Child into the World in a very good Condition and with little hurt and is living yet In the following Observation we are entertained with a Child already Rotten and Corrupted that was delivered from a dead Woman which confirms the 42d Observation that says some 7 days after the Death of a poor Woman that dyed a Month before the time she should be brought to Bed at was put in a Byer the Child was observed to have rouled to the dead Womans Feet and it is more credible that a Child should come into the World of it self from a dead Mother than that pieces of Gold Brass and Iron fall with the Thunder in the Indies However that is M. Rumphius the Historiographer of the Dutch Company in that Country has sents to M. Menzeliur a Physitian of S. A. E. of Brandenburgh among other Rarities whose Catalogue is here to be seen a piece of Brass weighing about 12 Ounces which he says fell from the Skies in a great Tempest The Indians make great Account of these Metals which they pretend do fall with the Thunderbolt and make Rings of them believing them Powerful to preserve their Healths and to render them Victories over their Enemies Few Physitians will meet with as much Satisfaction in these things as in the Remarks of M. Harderius Professor of Philosophy in Basil upon the Venom of Vipers he gives M. Redi an account of the different Effects of this Poyson upon several Beasts and admires the difference in the Experiences of M. Redi and M. Charas about the Yellow Juice which is in the Vipers Gut which M. Charas says is very innocent but in the Opinion of M. Redi it is their very Poyson He seems to be inclin'd to this last Opinion Let us now speak of the Appendix which is worth as much if not more than the whole Work We first meet with the Mystical Key to the Doctrin of the Chinois about Pulses composed in 1658 by the Polish Jesuit Boymus Missionary of China The Title of this
v. 3. n. 12. q. 9. Banter how far inconsistent with Wisdom v. 3. n. 12. q. 9. Buggs why bite one more than another v. 5. n. 13. q. 6. Battles why so few kill'd in ' em v. n. 1. q. 2. Brother how far oblig'd to conceal his brothers Mony v. 35. n. 16. q. 3. Body what matter will it be made of in the other world v. 3. n. 17. q. 3. Body what physical alteration made in it by the Fall v. 3 n. 17. q. 5. Brown in his Religio Medici v. 3. n. 20. q. 6. Bezoar what account can you give v 3. n. 21. q. 7. Birds Tom. T it the least v. 3. n. 23. q. 10. Beard why the hair grows gray v. 3. n. 24. q. 10. Born with Cawls what signifies it v. 3 n. 25 q. 10. Bodies what befel those that perish'd in the Deluge v. 3. n. 30. q. 10. Balaam's Ass what sex was it v. 3. n. 30. q. 12 Bees how they make that hum v. 4. n. 2. q. 12. Baptism of Infants a whole Mercury about it v. 4. n. 14. Baptism whether in the room of Circumcision v. 4. n. 14. q. 1. Baptism of Infants what Practice and Grounds for it v. 4. n. 14. q. 2. Baptism of infants is it found in Scripture v. 4. n. 14. q. 3. Books order'd to be given at Fun. v. 4. n. 15. q. 1. Body drown'd why not found in fourteen days after v. 4. n. 15. q. 2. Baptism of Infants further ass v. 4. n. 18. through Brothers born two in one had they two Souls v. 4 n. 28. q. 2. Body while Tenantable the Soul may separate without Death v. 4. n. 30. q. 6. Brimmer is there any deceit in 't v. 5. n. 1. q 4. Branches and Heads to instruct Children v. 5. n. 3. q. 2. Balaam a Moabite how cou'd he understand his Ass v. 5. n. 5. q. 3. Blood how circulates â—'th ' Body v. 5. n. 7. q. 5. Bodies of living Creatures why without putrefaction v. 5. n. 10. q. 4. Brother may he marry his Sisters Daughter v. 5. n. 13. q. 3. Bowing at the Name of Iesus whether sinful v. 5. n. 16. q. 4. Bowing towards the Altar its Original v. 5. n. 16. q. 5. Baptism of Infants proved in several Mercuries v. 5. n. 19. Arg. 1. Baptism from the Greek Word Baptizo v. 5. n. 23. q. 27. Baptism of Infants proved in answer to twenty three Questions v. 5. n. 25. q. 1. Baptize thee in the Name c. v. 5. n. 26. q. 8. Baptis of Inf. no prom nor threats v. 5. n. 26. q. 9. Bap. of Inf. no where in Scripture v. 5. n. 26. q. 10. Baptism we ought to keep to the reveal'd Law v. 5. n. 26. q. 13. Bapt of Inf. if a dangerous Error v. 5. n. 26. q. 14. Baptism and the Lords Supper alike to be given v. 5. n. 26. q. 15. Baptism or Baptisma why not translated right v. 5. n. 26 q 18. Baptisma what does the word m. v. 5. n. 26. q. 19. Baptizing or Rantizing v. 5. n. 26. q. 22. Baptizing of Inf. why deserr'd v. 5. n. 27. q. 1. Bap. was not the Fathers mistaken v. 5. n. 27. q. 2. Baptism of Infants is it good Divinity v. 5. n. 27. q. 4. Bap. of Infants Postcript to it v. 5. n. 27. postc ‖ BLount's Iudgment of the most Celebrated Authors 1. sup p. 20. Beauty several questions about it 1. sup p. 25. Bynaeus of the Birth of Jesus 3. sup p. 8 Beughem's Essay towards a litterary History 3. sup p. 24. Blount's Essays on several Subjects 3. sup p. 34. Becker's Enchanted World or Treatise of Spirits 4. sup p. 17. Body or matter at the Resurrection 5. sup p. 5. q. 5. †BArrow's Works p. 13. Body of the Canon Law p. 79. Dr. Burnet's Letters p. 117. Boil's disquisition into the received notions of Nature p. 161. His Discourse of specifick Remedies and Dissertation about the usefulness of simple Medicaments p. 184. His disquisition of final Causes p. 202. Bergerac's Eloquent Speech p. 121. C. * CHeating ones self or another v. 1. n. 2. q. 4. Confessor whether he may discover Secrets v. 1. n. 4. q 13. Cambridge or Oxford which the antientest Vniversity v. 1. n. 8. q. 6. Clouds what they are c. v. 1. n. 8. q 8. Converse with Angels Reasons for and against it v. 1. n. 10. q. 8. Child whether troubled for Damnation of Parents v. 1. n. 10 q. 9. Circle whether it may be squar'd that is c. v. 1. n. 15. q. 7. Churches of Asia what is become of them v. 1. n. 15. q. 9. Chyrurgion being taken into your Society I desire c. v. 1. n. 16. q. 4. Consonant double Ch. doth not always c. v. 1. n. 16. q. 13. Children oftener like the Fath. v. 1. n. 18. q. 5. Clouds composed of Rain v. 1. n. 20. q. 1. Conflagration of the World v. 1. n. 20. q. 2. Copper why dearer than Brass v. 1. n. 20. q. 4. Cuckoldry the word and infamy v. 1. n. 20. q. 8. Cain's Wife v. 1. n. 20. q. 17. Castle which best fortif in Europ v. 1. n. 20. q. 18. Clergy suspended for refusing Oaths c. v. 1. n. 22. q. 3. Children by a first wife whether they ought c. v. 1. n. 23. q. 1. Coffee and Tobacco whether prejud v. 1. n. 23 q. 1. Chickens when hatch'd in Ovens v. 1. n. 23. q. 7. Covenant how may a man know when in 't v. 1. n. 25. q. 2. Cain what Mark set on him v. 1. n. 26 q. 8. Cock crowing thrice reconciled v. 1. n. 29. q. 5. Christ's disputing in the Temple v. 1. n. 30. q. 4. Child father'd on a friend of mine v. 1. n. 30. q. 10. Corps why bleed when toucht by its Murtherers v. 2. n. 1. q. 2. Corns and Warts how to be destr v. 2. n. 1. q. 6. Cannibals whether any such people v. 2. n. 1. q. 10. Cain what Weapon slew he his Brother with v. 2. n. 1. q. 19. Calf with Flesh like a Commode v. 2. n. 2. q. 1. Caesar or Alex. which preferable v. 2. n. 2. q. 8. Coffee-houses whether take the twelve numbers v. 2. n. 4. q. 1. Clouds the difference of sight about 'em v. 2. n. 4. q. 3. Chamelion its properties and living on Air whether true v. 2. n. 14. q. 7. Cricket whether lucky v. 2. n. 18 q. 8. Confident why some more so than others v. 2. n. 18. q. 11. Circulation of the Blood v. 2. n. 19. q. 2. Child growing out betwixt a Man's Breasts v. 2. n. 19. q. 4. Cain who he fear'd should slay him v. 2. n. 23 q. 8. Cains Wife who was she v. 2. n. 23. q. 9. Cain whether any helpt him to build the City v. 2. n. 23. q. 10. Cowleys negative defin of wit v. 2. n. 24 q. 14. Child whether possible to be born without a Navel and live v. 2. n. 24 q. 18. Christianity whether invented at the
sin in putting the Rods to Laban's Cattel v. 3. n. 26 q. 8. Josephus his Testimony of our Saviour v. 3. n. 27. q. 1. Jacob did he sin in defrauding his Brother v. 3. n. 27. q. 4. Jesse's Sons 1 Sam. 16. 1 Chron. 2. how reconcil'd v 3. n. 27. q. 5 Jacob did he wrestle with an Angel or with God himself v. 3. n. 28. q. 1 Jephthah had he sin'd had he broke his Vow v. 3. n. 28. q. 2. Interrupted Discourse c. create Aversions or Love v. 4. n. 3. q. 5. Infants if saved without Baptism what signifies it v. 4. n. 14. q. 7. Infants have they Faith since that is necessary to Baptism v. 4. n. 14. q. 8. Jacobites and Williamites v. 4. n. 27. q 1. Informer against Vice whether well v. 4 n. 29. q. 5. Informer against Vice is he a Busie-body v. 4. n. 29. q. 6. Informers against Sin what benefit do they get v. 4. n. 29. q. 7. John Whitehead's Miracle v. 4. n. 30 q. 2. Japan whether an Island or no v. 5 n 7. q. 8. Iury-man how to act in Causes of Life and Death v. 5. n. 12. q. 1. Irenaeus Doctrine about the Soul whet her Scriptural v 4. n. 15. q. 4. Jephtha's sacrificing his Daughter how contradicted v 5. n. 16. q 8. Impostor M. Wickam did he believe he should di◠v. 5. n. 16. q. 9. Infants incapable of being taught v. 5. n. 19. q. 1. Infant Baptism never appointed of God v. 5. n. 19 arg 2. Infants of all nations ought not to be baptised v. 5. n. 19 arg 3. Infants are not requir'd to believe v. 5. n. 19. arg 4. Infant Baptism does not tend to the Glory of God v. 5. n. 19 arg 5. Infants ought not to be Baptised v. 5. n. 20 arg 6. Infant Baptism has no precedent in Scripture v. 5. n. 20 arg 7. Infant Bap◠is not in Scripture v. 5. n. 20. arg 8. Infant Baptism no institution of Christs v. 5. n 20. arg 9. Infants of believing Gentiles v. 5. n. 21. arg 10. Infants have no spiritual Benefits by Baptism v. 5. n. 20. arg 11. Infant Baptism no promises made to it v. 5. n. 21. arg 12. Infant Baptism no Ordinance of God v. 5. n. 21. arg 13. Infant Baptism added to the Worship of God v. 5. n. 21. arg 14. Infant Baptism of Human Tradition v. 5. n. 21. arg 15. Infant Baptism reflects on the Honour of Christ v. 5. n. 21. arg 16. Iewish Proselyte v. 5. n. 21. arg 17. Infant Baptism of positive Right v. 5. n 21 arg 18. Infants not Baptis'd upon their profession of Faith v 4. n 22. arg 19. Infants not capable to enter into a marriage Vnion v. 5. n. 22. arg 20. Infants not to be baptiz'd for forgiveness of sins v. 5. n. 22 arg 21. Infant Baptism no Baptism of Christ v. 5. n. 22 arg 22. Infants baptiz'd are not in Scrip v. 5. n. 22. arg 23 Infants not to be admitted into the Church v. 5. n. 23. arg 24. Infant Baptism no lively Representation of Christ v. 5 n. 22. arg 25. Infant Baptism frustrates Christs end v. 5. n. 23. arg 26. Infant Baptism an Appendix to it v. 5. n. 23. Infants Right to Baptism v. 5. n. 27. q. 3. Infants are they to be brought to Christ v. 5. n. 27. q. 1. Infant Bapt. a mistake of the Text v. 5. n. 27. q. 2. ‖ ITrigius's Discourse of the Arch-hereticks in the Apostles Age 3 sup p. 16. Italy a new Iounrey thither 4 sup p. 15. Iod why the least in the Hebrew Alphabet 5 sup q. 3 p. 9. Iustification and Forgiveness of sins as it all one 5 sup p. 24. q. 22. †JUrien's true System of the Church p. 72. His Accomplishment of Prophecies with the Explication of all the Visions of the Apocalipse p. 76. His Treatise of Nature and Grace p. 458. K. * KIngston-Bridge why the Water always runs c. v. 1. n 16 q. 11. Knighhtood is an unbaptiz'd person capable of it v. 1. n. 21. q. 1 Know our friends in Heaven v. 1. n. 25. q. 7. Kite how suspended in the Air v. 2. n 5. q. 8. Knowles Thomas his marriage v. 2 n. 8. q. 2. Knowing nothing new v. 2. n. 17. q. 2. Kittens crying in a Cat when she was hang'd v 2 n. 20. q. 8. Knowledge of things known or unknown which most desirable v. 2. n. 23. q. 5. Kings Evil how cured by Englands Kings v. 2. n. 24. q. 22. Knowledge of future State will it be gradual v. 2. n. 30. q. 3. Knight-Errantry v. 3. n. 1. q. 3. Kingdom of the peoples giving whether worth taking v. 4. n. 11. q. 7. King James why do you reflect on him v. 4. n. 27. q. 1. King William why has he never toucht for the Evil v. 5. n. 15. q. 1. Kings of England can they cure the Evil v. 5. n. 15. q. 3. ‖ KNowing little of all things or only one thing solidly whether better 1 sup p. 25. Knowledge in Women 2 sup p. 29. L. * LAzarus's Soul v. 1. n. 1. q. 4. Lawful to beat a Wife v. 1. n. 1. q 6. Last query who the Author of it v. 1. n. 3 q. 10. Lazarus's Estate if any who enjoy'd it v. 1. n. 5. q 7. Land of Nod where was it v. 1. n. 7. q. 2. Louis le Grand of the French King v. 1. n. 11. q 6. Light is it a Body v. 1. n. 11. q. 8. Lawful to marry Cousin German v. 1. n. 12. q. 4. Lawful to marry first Wifes Sister v. 1. n. 12. q 5. Lawful to make Addresses to young Ladies v. 1. n. 13. q. 1. Lawful to marry a person one cannot love v. 1. n. 13. q. 2. Ladies Aversion what course to take to remove it v. 1. n. 13. q. 4. Lawful to look on another than ones Wife v. 1. n. 18. q. 4. Lines whether there be not an infinite power c. v. 1. n. 22. q. 14 Lucretia Codrus Plato c. did well or ill in Suicide v. 1. n. 22. q. 19. Lawful is it to do evil that good may come v 1 n 30 q 1 Levi's paying Tithes in Abraham v 1 n 330 q 2 Language before the Confusion of Babel v 1 n 30 q 9 Love when it decays v 2 n 3 q 3 Love twice whether possible with a like Ardour v 2 n 6 q 3 Language if an infant should be kept v 2 n 6 q 6 Lion whether it won't prey upon a Virgin v 2 n 8 q 5 Learning c. whether less now than formerly v 2 n 11 q 2 Lord's Supper how to approach worthily v 2 n 12 q 1 Love what is it v 2 n 13 q 2 Love why it turns to Coldness after marriage v 2 n 13 q 3 Love its Remedy and Cure v 2 n 13 q 4 Love whether absence or presence best v 2 n 13 q 6 Lover when true whether offer injury to the beloved v 2 n 13 q 8 Litany