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death_n	woman_n	world_n	young_a	200	3	6.3135	4	false

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

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

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 th●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

Examples to prove what we have advanced of the Verses of the Hebrews not but that we might draw a great Number of them but the brevity in which we were bounded to be included hath hindered us to bring more The Reader then ought to be assured that if it was needfull we could have produced a far greater Number The second thing is that we have not chosen Psal. 150. because we thought we have gone through it better than in most of the others but simply because it is short and that one may in some wise conjecture what Tune it might have had LOu ez le Dieu des Dieux Que sa majes té soit be ni e Sa pu issance est in fi ni-e Peuples réve rez l'en tous lieux Chantres entonnez des Airs U nis sez u nis sez pardesaints concerts La Trompet te le Haut bo is la Muzet te Le Cornet l'Orgue le Bas son Et que la Flûte au doux son Leur réponde Qu'en ce beau jour Tout le monde tout le monde tout le monde chant à son tour tour N. De Rosier We have given this CL th Psalm in the French Version as we found it and have added this English Version which bearing the same quantity of Syllables is also applicable to the same Musical Composure And as the French took a little Liberty as may be seen from the former Translation of this Psalm just after the Hebrew so have we only instead of their repetition at the last we have made one Verse in a proportionable length That Holy God whose might is hurld Throughout this vast material World Praise him Oh Praise ye him each hour Extol his great his mighty Power Awake ye Harps ye Timbrels sing Eternal Praises to this King Let Trumpets raise Their Noblest Accents to his Praise Drums Organs Violins and Lutes Cymbals String'd Instruments and Flutes Shall all combine To Praise the Lord. Let all the Vniverse in this great Chorus join PRAISE YE THE LORD Seldeni Otia Theologica c. at Amsterdam in quatuor Libris THis Work is very Curious and very agreeable to those that don't care for the trouble of gathering dispers'd Materials together The Author who is very Learned and has read much spares them the trouble and gives them his Opinion as well as that of many others upon a great Number of Critical Questions in Divinity Thus I ought to call the Subject of this great Treatise For altho' he there explains some places of Divinity generally receiv'd he does it not after the way of the Schools he very ingeniously discourses upon sacred and prophane Antiquity Besides that the generality of the Examinations entirely respect certain Persons or matters of Fact which the Scripture speaks of or of certain things which are different from common receiv'd Notions in Divinity As to what regards the Sentiments of the Author we ought to acknowledge this on his behalf that he proposes them with much modesty and makes use of that honest liberty which Men of Learning may safely do He is very exact in citing those that he borrows any thing from and desires the Reader not to take this exactness as an Ostentation of his Learning which certainly is a better way than barely to cite such Authors as are serviceable to him He divides his Work into four Parts which in all contain forty one Dissertations in each of which many different Subjects are Treated on as happens in Persons who know much or who wou'd divert the Reader with variety of Objects We shou'd almost make a Book it self if we shou'd speak to every one of the Dissertations It shall suffice to give the Analysis of the first where it is examined who was the first Writer and a Judgment may be made of the rest by this Piece The first thing this Author does is to relate the Dispute formerly rais'd amongst the Doctors concerning the Prophecy of Enoch which the Apostle St. Iude makes mention of Some said this Patriarch's Prophecy was committed to Writing others maintain the contrary many Fathers and especially St. Augustin was of the first Opinion they often spoke of the Book of Enoch Some have made no difficulty to hold it as Canonical and wou'd prove by it that the Angels begat the Giants by the Commerce they had with Women There are some which say the Prophecy of Enoch contained four thousand and eighty two Lines and that it spoke of all that shou'd happen to the Posterity of the Patriarchs of the Crimes and Chastisements of the Iews of the Death that they shou'd make the Messiah suffer of their being dispersed through all the World and of the second Coming of Jesus Christ to judge Mankind They also pretended they found many Mathematical Opinions and that Noah had taken a great deal of Care to secure this Work in the Ark. After that the Author relates also many more ridiculous Fancies some have said that the Angel Raziel Tutor to Adam gave him a Book containing all Sciences and that after he was put out of the Garden of Eden he had it again suffering him to touch it at his humble Entreaties Others say that Adam did not receive this Book 'till after he had sinned then having besought God Almighty to grant him some small Consolation in the unhappy State he had reduced himself to they say that three days after he had thus begg'd of God the Angel Raziel brought him a Book which discovered to him all the Secrets of Nature the Power how to Command both good and bad Angels and the four parts of the Earth of Interpreting Dreams and Prodigies and foretelling whatsoever was to happen in the time to come They say also that this Book pass'd from Father to Son 'till it fell into the Hands of Solomon and that it gave to this learned Prince the Virtue of Building the Temple by means of the Worm Zamir without making use of any Instrument of Iron Mr. Selden afterwards speaks of those two Celebrated Pillars that some say the Successors of Seth built to engrave upon them the Discoveries that they made in the Sciences He also speaks of the suppositious Books of Enoch and Noah that Postulus forg'd in the last Age of the Book that Philo makes mention of as Abraham's which was Translated from Hebrew into Latin by Ritangelius of the Book that is entituled The Testament of the Twelve Patriarchs and the Fable of the Rabbini who said God writ his Law two thousand Years before the Creation of the World He might have added to all these Fabulous Works the Testament of Iacob the Ladder of Iacob which was a Book very much esteem'd amongst certain Hereticks call'd Ebionites the Books of Enoch upon the Elements and some other Philosophical Subjects those of Noah upon the Mathematicks and Sacred Ceremonies those that they attributed to Abraham teaching Philosophy in the Valley of Mamre to those he lead against the five

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 Aret●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

all Difference in Religion v. 3. n. 18. q. ● Word of God how shall we know our Translations to be true v. 3 n. 18. q 9. World hath it any kindness in it besides Interest v. 3. n. 19. q. 4. What will make Persons wakeful v. 3. n. 24. q. 8. Woman cloth'd with the Sun what the meaning of it v. 3. n. 28. q. 3. Wagers laid about Methuselah● Age v. 4. n. 5. q. 3. Woman at Maryland when she is with Child v. 4. n. 8. q. 5. Walnut trees what use is the Iulus that falls in May v. 4. n. 9. q. 1. Woman proper to yield at first to a Man we love v. 4. n. 13. q. 1. Widows more forward to marry than Maids v. 4. n. 13. q. 6. Woman how soon Marry after the death of a Husband v. 4. n. 13. q. 7. Wife whether oblig'd to discover her Husband who has murther'd v. 4. n. 16. q. 1. Witchcraft a long Relation concerning it v. 4. n. 22. q. 1. Welch-light before Persons die v. 4. n. 22. q. 8. Wrong'd a Person who is now Dead v. 4. n. 24. q. 7. Wind in our Body from whence it proceeds v. 5. n. 7. q. 2. Wife whether she may dispose of her Husbands Goods v. 5. n. 9. q. 2. Woman impoverish'd by relieving her Relations v. 5. n. 12 q. 3. Wife abus'd how to demean her self v. 5. n. 13. q. 2. Women why commonly fonder and falser than Men v. 5. n. 13. q. 6. Weed call'd Cats-tail why does it come but once in three years v. 5 n. 14. q. 6. ‖ WIsdom acquired 1. suppl p. 23. Wise or the Fools which most Happy 2 suppl p. 28. Wine whether it 〈◊〉 Digestion or binders it 2. suppl p. 30. † WAkes Dr. Vindication of the Church of England against M. de Meiux Bishop of Condom p. 122. His Discourse of the Holy Euchari● p. 134. Wheelers Voyages p. 81. Y. * YAwning why catching v 2 n 16 q 7 Young Man whether fit to hear Philosopy v 3 n 5 q 6 Z. * ZOpyrus his stratag●m fit for imitation v 2 n 27 q 14 Zerah the Ethiopian and his men who were they v 5 n 18 q 1 FINIS Areopagum See Dr. Horneck the Author of the whole Duty of Man c. Ld. Bacon * Pliny tells us of one Cresin who only Manur'd a piece of Ground which yielded him fruit in abundance whilst his Neighbours Lands were poor and barren wherefore he was accused to have Inchanted them otherwise said his Accusers be cou'd not raise such a Revenue Whereupon he produced his Carts Oxen and his various Implements of Husbandry and his whole Equipage of Tillage in very good order and said to the Iudges Behold the Art Magick Charms of Cresin whereupon he was Acquaitted If in Husbandry a Common Imploy of Life there was such a Mistake amongst Plebeians What would these same Persons have thought had thy seen Torrienus his Wooden Sparrows fly about (a) Zonar Tom. 3. p. 126. (b) Fortes Feriae Aca. p. 150. (c) Hist. M. Arts c. 7. p. 85. (a) Musick (b) Architecture (c) Fortification and Gunnery (a) c. 30. (b) Cap. 3. (c) Pag 117. (b) p. 371. (c) p. 390. (a) p. 410. (a) p. 446. (a) c. 34. (a) Cap. 2. (b) C. 3. ad 5. (c) Cap. 6. Cap. 7. (a) cap. 8. (b) cap. 9. (c) cap. 10. (a) cap. 10.11 15. (a) cap. 17. (a) In Ep. ad Celantiam (a) cap. 38. (b) Lib. 4.31 (c) Ep. 37.54.71 (a) De Leg. 2. (b) Page 543. (a) pag. 30. (a) De pec mor. v●n 2.36 (b) Page 76. (c) Ep. 55. (d) De Vnitate Ec●lesiae (e) Page 82. (f) Page 88. (g) Page 94. (b) pag. 271. (c.) de p●●n l. 6. (d) Ep. 55. (e) Pag. 314. (f) Thorndike Antiquit. Eccles. (a) De. Nat. Deor Lib. 1. and 2. (b) Iulian Heraclit (a) In Timaeo (b) De Leg. 2. Georg. sub s. m. (c) Tus. 1. in Laelio c. 117. (a) De Benes 4.7 (b) In Exerc. Grot. p. 140. * Eman. Downing pag. 16. Cap. 3. * April 17. 1655. * l'Armee p. 240. Q. 2. Tom. * So this is not in the five Canons of the first Council of Carthage which Vsher reserv'd for a careful examination (b) Constantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * He writ ●t in 1617. In Pec. c. 5 § 13. * Vid. Psal. 100.146 (a) In the Binnit Colledge * In prolog in Ezek. * Tom 14. in Joac (a) Ex Cicad Attic. lib. 1. ep 7. (b) In Helena Act. 5. (c) Tom. 1. pag. 351. (d) pag. 93. (e) In Pro●m Dial. cont Pel. (f) c. 1. 3. (g) Dogm Theol. T. 3. pag. 586 (h) Lib. 1. Ep. 314. (i) c. 19. p. 116. (a) Aug. de Pec. Orig. c. 6. c. (a) Qu. 1. (b) Qu. 2. (a) p. 125. (b) De lib. Arbit p. 621. Edit Moguntinae in S. (a) Aug. de Gest. Palest Syn. (a) De gest Pal. Syn. c. 1. and 2. (b) Vid. Bull. Harm Apostol Diss. 2. c. 7. §. 14. Exa Censur p. 157. (a) Petav. de Pal. c. 2. Siqq (a) Vsher p. 141. (a) Apu● Aug. lib. 1. de G●at Chr. c. 17. (a) p. 614. ibid. (a) C. 10. * Amsterd in Fol. 1684. * Things belonging to the Criticks * The Original of the Latine Tongue (a) An Explication of Prov. 19.4 (b) The design of the Evangelist (c) Nicholas of Damascus (d) A passage of Arian explicated (a) Corrections of Sta●e (b) Iudgments upon divers Authors (c) Neptune (a) a Monks dress worn over their faces (a) c. 10. (a) de pecc c. 5 6 7. (b) ad Bonif. lib. 2. c. 3. (c) p. 147. (a) T. v. Col. 849. (a) Ep. 157. (a) Ap. Aug. cont Iul. lib. 3. c. 1. (a) p. 161. (a) lib. in Pelag (a) Cap. 11. (b) Peta● lib. laud. c. 7. (c) Hist. Scot. lib. 8. (a) Cap. 12. (b) C. 13. (a) C. 14. (b) Tom. 6. Bibl. P. P. Ed. Col. (a) P. 235. (b) P. 262. (a) p. 1929. (a) De situ Orbis l. 2. c. 7. (b) Strab. l. 9. (a) Camer 1 Vol. l. 5. c. 5. Historia Chorus Lugentium Bassus Chorus Angelorum Altus Cantus Chorus (a) In the 13 th Tom. of the Vniv Bib. p. 169. (a) Sirmond de 2 Dionys. cap. 1. (b) Tom. 5 f. 350. 8 216. (c) Dem. Evangel l. 3. c. 7. (d) T. 4. Serm. 9. (e) De Script Eccles. (f) Annal. 13. c. 32. (a) Page 49. (b) Cont. Iudaeos c. 7. (c) In Ezech. Hom. 14. in Luc. 1 Hom. 6. (d) Tertul. Apol. cap. 5. (e) Idea dell ' Vngheria in the Preface (m) P. 88. (t) Page 95. (n) Conc. l. 1. c. 9. (o) Conc. Chalced Act. 16. (p) Pag. 112. (q) Sirm. App. ad Cad Theod. p. 97. (r) Collect. Rom. p. 37. (s) p. 66. (t) p. 128. (a) Ep. 78 79 and 80. (b) p. 134. (b) Vid. Ep. Iulii ad Athanasium (a) Page 145. (b) Page 150. (a) Hil. Frag. p. 431. (b) L. 2. (c) P. 180. (d)