and deprives their Enemies of Courage and by consequence hears the Prayers of the Faithful without doing Miracles or Suspending the course of those Laws which he has establisht God governs these Laws with a profound Wisdom And as he keeps Second Causes in his hands that he may determine their Motions so he produces Scarcity or Abundance according as he thinks fit for the exercising of his Mercy and Justice In fine the chief Difficulty which results from both Systems is If Mr. Iurieu reproaches the Pajonists that they make God the Author of Sin they may return the same Objection against him with greater force Thus the Reader perceives his curiosity redoubled in this Work whilst he sees an able Man a little overcome and Mr. Iureiu in a danger worthy of himself He says then that according to these Gentlemen all the Events which happen in the world and by consequence Criminal Actions are the Effects of his first Impression Now God having created the World Innocent found an Innocent Chain of Second Causes it must necessarily follow that he breaks this Innocent Chain of Events For a Man can't break it without a Miracle which can't be attributed to him and if God breaks it he is evidently the Author of Sin On the contrary he maintains that by saying God concurs with particular Events he makes him more evidently the Author of Sin for in supposing an immediate Concurrence in every Action God who is the first Mover is by Consequence Cause of the Crime and much more if this Concurrence imposes a kind of necessity upon Mans Will which being not able to act of it self is compelled to follow the Motion which is impressed upon it Mr. Iurieu Answers that when God moves and makes a man to Act who commits a Sin he determins him to the Action but not to the wickedness of the Action The Motion is from God but the disorder which is observed in it comes from Man for instance when God determines my Arm to thrust a Sword in to a Mans Breast he is not a partaker of the Crime because this Action of Moving my Arm and Stabbing with a Sword is not morally an ill Action for it is innocent in a Battle or in ones just Defence but all the wickedness depends upon the malice of the Heart and the intention of him that Smites of which God is not the Author Nevertheless say these Gentlemen God who knows the malice of the heart does notwithstanding this knowledg lend his immediate Concurrence for the Execution of this Malice Now if God refus'd his Concurrence the ill Intention of the Man wou'd not proceed to its Effect but it seems by his immediate Concurrence he lends if we may so say his Arm towards the Commission of a Crime Thus is there not less danger to say that God having once given Motion to the whole Machine of the Universe he leaves it to accomplish Second Causes according to his Eternal Decrees and the General Order he hath Establish'd Else add they God lends not his immediate Concurrence only for an Exteriour Action by which a Man lifts his Arm but also according to Mr. Jurieu for the inward Action of the Will Now as a Crime resides in the Will which cou'd not be determined without an immediate Operation of God it follows that God is the Author of the Criminal motion of the Will for Example To hate God its difficult to comprehend how God can Act as to the Substance of the Action and lend his immediate Concurrence for the Motion by which Man lifts himself up against God without partaking a great deal of the Evil which is inseparable from the Action To remove this difficulty Mr. Iurieu says that in the hatred of God there are two things one is the motion of the Hatred the other is the determination of this motion on Gods Side Now the motion of Hatred is not ill in it self for one may very justly hate certain things and God may concur thereto very justly But the determination of this motion upon Gods part is a Moral Evil and a Moral Evil is not an Entity but a Privation of being with which God does not concur because he does not concur to a Nonentity God does well determin the Will to a Real and Positive Action that is to say to Good but he determines it not to Nothingness that is to say Evil or Sin It is true that God by General Laws is obliged to make use of Nature in things themselves which are contrary to his Will Thus he moves a Person who is advanced in Sin according to the desires of a corrupted Mind and he makes him sensible of debauched Pleasures in the abuse of Creatures to follow the Laws of the Union of the Soul and Body which he himself hath estalished because the sensation of Pleasure is a Physical Good and not ill in it self and for God to will and do good as the occasional cause of this Pleasure wou'd be a Criminal abuse of the Creature but God wills not that which is Criminal in it and is not the Cause of Moral Impurity He Illustrates this by the example of a Stone which being thrown towards Heaven instead of following the Impression of the Motion which the Hand gave it it stops its course and falls back again upon the Earth Because 't is carryed on by its natural Heaviness Thus God lifts up the Will to make it produce an Act of Love Doubtless if it followed the motion which was imprest upon it it wou'd be carry'd towards its Good but the Will corruptly determining this Love which is Imprinted upon it by the first Cause causes it to fall upon a Criminal Object In the Second part Mr. Iurieu refutes the Opinion of Mr. Pajon upon the manner how Grace works upon the Will Mr. Pajon after having laid down as a Principle that God lends not his concurrence to particular Events and that the Will is subject to the first Impression which we have spoken of conceived a certain meeting together and a certain management of external Circumstances which joyned with the Word do according to him make all the Efficacy of Grace These principal Circumstances are the Disposition of the Organs the Temperament Education Age which often repair what the Passions of Youth have spoild Poverty which makes People sooner hearken to the Exhortations of Repentance whereas Prosperity blinds 'em with Security and Pride and Deliverances which confirm the Faith whereas Adversity weakens our Affiance in God Now Providence presides over all these Circumstances so that being assembled together they necessarily produce their Effects the Conversion of Souls Mr. Iurieu reduces this Opinion to Ten Propositions which he engages Successively We shan't undertake to follow him throughout we shall content our selves to examin three of 'em which will suffice to give a thorow knowledg of Mr. Pajons Syâ—tem and the manner how he is attackt in this Work One is that ye will always follows the
PAste a small piece of paper over those three lines beginning with a Hand at the end of page 240 and place all the seven Alphabets as they lie in order beginning with A in the first Alphabet and next place A in the second Alphabet and all the rest in the same order for the placing A in the fourth Alphabet first of all tho' the Subject Matter of that part would more properly come there will make some persons apprehend the Book Imperfect AN ESSAY Upon all sorts of LEARNING Written by the Athenian Society Of Learning in General HAppiness is the end of every Intelligent Being for this we Court whatever appears agreeable to us some seek it in Riches and Preferments some in Gratifying their senses but the Wise Man pursues it in such refin'd speculations as are most becoming the Dignity of his Nature He that knows most comes nearest to the perfection of his Maker and who can transcribe a fairer Copy than he that imitates the Eternal Wisdom 'T is the first question in Philosophy whether a thing be or exist because ' twoud be a fruitless Labour to search into the Nature of that which has no Being but the Universal consent of Humanity about the Inquiries after Wisdom resolves this first Question And it won't be altogether impertinent to examine here the reasons of these Inquiries That which puts in for preheminence amongst the rest is the Analogy betwixt the Power and Subject the proportion between the Mind and Science The spirit of man is continually upon the Wing Visiting every Element and examining more or less the Treasuries of Nature Storing up from thence what his inclination dictates and if he fails in his Expectation he makes a second Choice and so on Nor does this different Genius of Persons lessen the truth of our Maxim as to the Analogy betwixt the Mind and Science but rather confirm it for tho' some chuse Evil or Ignorance 't is under the notion of Good or Science for to pursue Evil as Evil is impossible 't is a rape upon the very Will and to Chuse Ignâ—rance as Ignorance is a Contradiction for when a Man chuses to be ignorant of such a Science 't is because he wou'd discover some other good in the absence of it Nay even in self destruction where the Wretched promise themselves an Ignorance of all their Evils 't is not so much to avoid their Evils as to discover some unknown rest in their Non-being So unaccountably desirous is Mankind of new discoveries as Seneca observes the happy are weary of pleasure and even seek out misery for a Change and we must believe him a Schismatic from Humane Nature that disclaims a Propriety in some sort of Knowledge and Learning Twou'd be a tedious and unprofitable task to make a particular Survey of the infinite variety and different application of Humane Studies and 't is an unhappy truth that for the most part the Body comes in for a larger share than the Mind the accomplishments of this are postpon'd to the gratification of that because appearances have brib'd so many Judgments from making a strict examination and amongst those few that pretend to enquiries how small a number can perfect the attempt without prejudices Hence it is that true Honour is baffled and outrival'd by dress challenges Pageantry and Gay Retinues True nobility is the effect of a Pious and Learned Education A noble Custom of the Mind promises an happy Harvest of a flourishing Republick it fixes Crowns by Counsel prevents and resolves the Riddles of Plots and Insurrections it procures the Love of wise Men and the reverence of Fools settles a reputation that outbraves the ruines of Age the Revolutions of Empires in short it teaches us to be Happy since it 's a friend to both the Mind and Body and secures an interest in both Worlds A Doctor of the Civil Law who had more Estate than Reason had the honour of Knighthood confer'd upon him by Sigismund the Emperor whereupon he began to value himself more and his old acquaintance less the Emperor hearing of it and meeting him at the Council of Constance he publickly accosted him in these words Fool who preferrest Knighthood before Learning the gingles of fame before the true worth of the Mind I can coin a thousand Knights in one Day but not one Doctor in a thousand years Who can be proud of his debts or any advantages which are not the effects of his own Merit but of Nature or Providence without being ridiculous and attracting a greater blemish than an Hereditary Estate can compensate Wou'd a Gentleman deserve his Name and the gifts of Nature his Study must be the Laws of Nations the foundations of Common-Wealths the Examples of such as by their own virtue have ennobled mean Families and other such tasks as Learning and Knowledge may suggest to him How many feeble Families are degenerated into contempt and baseness for want of such a Study and how many now are and have been always mean and contemptible for being haters of thinking and eternal Truants from the School of Learning and Vertue My Lord Verulam whose observations have deservedly Characteriz'd him a wise Man tells us That Learning is the perfection of Reason the only Note of distinction between Men and Beasts delivering the Mind from Wilderness and Barbarism It is Religions Handmaid the great Honour and Accomplishment of a Person or Nation the most Vniversal and useful Interest that God vouchsafeth to the Sons of Men. Cato's distich deserves the Study of more than School-boys Instrue praeceptis animum nec discere cesses Nam sine Doctrina vita est quasi mortis Imago Which may be thus Englished In Learnings precepts spend thy utmost breath Life without Learning bears the stamp of Death Learning is of Universal extension like the Sun it denys not its Rays and benign influence to any one that will but open their eyes other Treasures may be Monopoliz'd and engrost but this is encreas'd by Communication and diffusion and the more a Man imparts the more he retains and encreases his first store Thus far of Science or Learning in general which rather than a Wise man wou'd be depriv'd of he wou'd even steal it from the Minutes of a necessary rest or recreation we shall now descend to particulars but our short limits will rather confine us to shew the use and method of obtaining them than a full and distinct Treatise of every head and first of Divinity Divinity That there is a God no person can doubt that will open his eyes if we look upon the Heavens the regular motions of those vast Bodies that determine times and Seasons every object about us whether Brutes Fishes Fouls Trees or Minerals each one indued with a Soul or Nature not to be dissected by the greatest Philosophers but above all when we look upon our selves and consider the wonderfulness of our Structure the curiosity of our Frame the Ideas reasonings conclusions on
it the best I could in the Night to my great Microscope and then to another that was less but I could not find any Light by the means of these Instruments neither in this Bit nor in any of the Drops of Water which shined before and which I had put into Glasses The tenth of May I examined a little Bit of this Fish with my great Telescope at the brightest Beams of the Sun which shined most of the preceeding Night but we remarked nothing considerable It s Surface seemed whitish and dry with deep Inequalities and the rest as well as I thought they saw a Vapor rather obscure than luminous which raised from this Fish after the manner of small Dust and small Sparkles which were almost imperceptible notwithstanding we are very certain of having seen them for we reckoned them and we all agreed in their Number their Order and their Place yet I am not so assured of this Vapour whereof I have spoken but that I am afraid the Light of the Sun deceived us and that this Vapour was the Dust of the Air. Having made Trial in the Day with a great Microscope upon this Bit we examined it at Night but it gave no more Light whether it was looked upon with Glasses or otherwise Seeing it was dry I thought that by wetting it with Spittle and handling it I could make it shine a little which also happened but this Lustre lasted not long and besides there were seen some small Sparkles which disappeared immediately We perceived them with our Eyes without making Use of Spectacles The Fishes as yet had no ill Smell and had not lost their Savour according to the Judgment even of the most delicate Palates therefore I caused two to be kept to make other Experiments two or three Days afterwards when they should begin to be corrupted hoping to find more Light therein but I found nothing of what I expected neither in stirring the Water nor in drawing out the Fishes An Extract of an English Iournal containing divers Experiments about Petrification THough there hath been already much written of the manner how Stones are formed notwithstanding we have not as yet a perfect History therefore the Curious ought to apply themselves to this matter to perfect it and to discover the Cause of this Transmutation for besides other Advantages which might be drawn from this Knowledg it would be of great Use to hinder a Stone from generating in Human Body or to dissolve it when it is formed To this End there has already been given in divers Places of the English Journal several Relations touching this Matter as the History of a Monstrous Calf which was found in the Belly of its Dam laid upon a great Stone which weighed more than twenty Pounds As also that a certain sandy Earth in England converts into a Stone such Wood as is put therein although there is no petrifying Spring in it There is also mention made of two Stones which were found in the left Ventricle of the Earl of Belcarras one of which was of the bigness of an Almond and the other was one Inch broad and two in length Mr. Boyle relates in his Essay of Firmness several such Histories upon which he makes very curious Reflections There are also several other Examples in the Micrography of Mr. Hook and in the Book of Helmont entituled De Lithiasi where among other things he relates what Pareus saith of a Child petrified that was to be seen formerly at Paris and which served for a Whetting Stone to him that kept it There might several other Histories be added still more surprizing if they were suspected as that of an entire Company of Men and of a Company of Beasts which according to the Relation of Aventius and Purchas were converted into a Stone and what Acosta speaks of a Company of Spanish Cavaliers to whom a like Accident happened Dr. Beale tells us upon this Subject That there was an Inspection about the Time of Easter into the Matrix of a Woman whence a Stone was drawn which she carried for eight or nine Years with unsufferable Torments of which she was since entirely well cured He assures That he hath seen the Stone and that having then weighed it in excellent Ballances he found it weighed near four Ounces but that its Weight is since a great deal diminished and is become very Light for a Stone of the Bigness He adds That it is of a whitish Colour a little clearer than that of Ashes He believes it is not much different from that which Scaliger speaketh of and after him Mr. Boyle in his Essay of Firmness which being exposed to the Air became like Plaister as much in Consistence as Colour It hath no considerable unevennesses and its Figure is almost Oval but one of the Ends is not so much like a Hen's Egg as the other which is bigger and more obtuse than that of a Goose-Egg This Stone is now given to the Royal Society with the Certificate of the Chirurgeon who made the Operation and of several credible Persons who were present thereat Micrographia or some Philosophical Descriptions of minute Bodies made by Magnifying Glasses with Observations and Enquiries thereupon by R. Hook Fellow of the Royal Society in Fol. Lond. ONE of the greatest Obstacles which is in the Progress of Natural Science is that the Ancients being entirely taken up to perfect Reason have neglected the Knowledg of the Senses having rather chosen to guess the most part of things than to see them Notwithstanding as the Soul knoweth nothing but by the Interposition of the Organs of the Body the Operations of the Senses serve not less to acquire a perfect Knowledg of Nature than those of the Mind and they are even more necessary that the Wisdom of God being infinitly above the Reach of our Imagination it is more easie to know what it hath done than to imagine what he hath been willing to make To remedy this Defect the Moderns having endeavoured to perfect the Operation of the Senses particularly that of Sight which is the most necessary of all as it is the noblest have invented two kinds of Glasses the Telescope to draw near the Objects which are invisible because of their Distance and the Microscope to magnifie those which are imperceptible because of their Smalness And with these two Instruments they have discovered more things in a few Years than the Ancients had done with all their Reasons for the Course of many Ages By this means all Nature has appeared New unto us For the Telescope hath shewed us in the Firmament new Motions new Stars and new Meteors And the Microscope hath discovered unto us upon the Earth a little World altogether new and hath made us perceive in each thing an infinity of small Creatures which are not less admirable than all those which have been known hitherto The Ingenious Mr. Hook having made several curious Observations with both the one and the other of these
the nature of our Souls every one must be forc'd to confess that disorder cou'd never be reduced to such an Order by a blind motion of Atoms or any thing else but an Intelligible Directer We are content you call it by what name you please as God Nature the Eternal Mind the Soul of the World c. Provided the Idea which you represent in such terms be not unworthy the Idea that ought to had be of the Great Authors Nature as that he is Eternal Wise Iust and Good the Author of all Created Beings who as he has made all things for his own Glory so he has given to all his Creatures particular Laws of Nature especially Man the greatness of whose Soul finds no proper Object but its Origin and is therefore both capable of the highest ends here as also after-retributions We cannot but conclude thus by meer natural Instinct if we consider that to suppose a God and not to suppose him Just besides his other Attributes is to suppose a Contradiction for a God that is not able to punish such as offend him or reward such as please him cou'd not be able to make the World but this he has done therefore he can do the other and by consequence he must be Iust or in other terms he must be God to know and converse with whom is the highest and noblest Study and therefore preferable to all others and is not only to be learn'd in the Book of the Creature or by natural Instinct but also by his Written Word which we are thus assured to be his and we are able to prove it not only from the common Arguments that are brought which cou'd never yet be answered as the fulfilling of Prephecies the Testimony of Contemporary Authors c. But also from the very principles of the most Acute and Subtile Atheists that now do or ever have deny'd it For if we shou'd ask these Persons why they do any common action of their Lives as Talk Confer Eat Sleep c. they will answer for the gratification of their Opinions senses c. And if we ask 'em why they seek such Gratification they will answer to be happy So that in short we find Happiness at the bottom of all designes and that Humanity how different soever in their sentiments or actions agrees in this they wou'd be happy Now since all Mankind are Originally the same are all partakers of the same Essential Principles viz. perception Ratiocination c. And that they all tend to one end to wit Happiness it follows then that the best way to this end is originally the most natural and agreeable to all that do partake of this Humane Nature What this best way is we must examine by the same methods that we do all other things viz. by the Means and by the end 1. By the Means That must be the best apparently which promises best for the best Judgment we make of things is from their appearance but if we examine Nature anatomize the Law Written upon our hearts if we peruse the Volumes of the ancient Philosophers which we have been long acquainted with or of those we have lately discovered amongst the Brachmanes or Chinese if we make a strict enquiry into all their Rules and Lessons of Morality we have a Compendium an Abstract of all together in the sacred Writ For abstruseness of Notions the 1. Gen. outvies the Aegyptian dark Philosophy for Elegancy of Style the Prophecy of Isaiah and the Epistle to the Hebrews far exceeding the Eloquent Orations of a Cicero or Demosthenes in short there 's nothing here either promised or threatend commanded or forbidden but what is God-like and worthy its Divine Original nor can its opposers find any thing in 't but what 's the necessary effect of the Goodness Justice and Supremacy of its inspirer so that very ordinary capacities have an easy and plain method to greater Sense and Reason â—â—an any of the Ancient Philosophers whom the rude and barbarous World once look'd upon as Oracles II. The end of human actions which being Happiness it comes under the distinction of this and the other World all opposers of Scripture can only promise themselves an Interest in the present and even there their pretensions are infinitely below ours as much as the pleasure of sense is excell'd by that of the Mind nor are we debar'd from a moderate use of the first which gives the highest Gust that can be had but as to another Life our Atheist lays no claim So that that comes in ex abundanti and is rather our whole than any thing added to this and we have as certain demonstration of a future retribution and an after State as the Atheist has of a present one this is but a dark and rude prospect of what the Sacred Writ describes at large from whence it appears that the Contents of it are of far greater concern than the pretensions of any thing that was ever spoke or Writ by its opposers 'T is a good argument that 's that Truth which has Happiness annext to it that the injunctions of Scripture are such is evident from the Atheists own principles and therefore to be embrac'd by 'em whether of Divine Institution or not But we thus prove it of Divine Institution It is deliver'd unto us and since it is deliver'd it must be either by God Good spirits or bad ones good Men or bad Men or by Persons distracted which properly come under neither denomination if by God 't is true if by good Spirits they being not prejudic'd by Passion Interest Ignorance c. and acting dependantly it must also be true ill Spirits could not give it for Satan can't be divided against Satan or act against his own interest with destroying his Kingdom but why speak we of Spirits since their very essence is deny'd which also secures that point to us for what has not a Being cannot impose upon the World that neither good nor bad Men could deliver it of their own minds is plain since nothing can act beyond its power but 't is beyond the light of Nature or acquir'd Reason to Prophesie and deliver such mysterious Truths as humane reason an 't prey into as the Incarnation of God the Trinity in Vnity c. nor could it be the issue of any distracted brain or accidental fortuitous discovery spoken without thinking since the effects of all promises and threatnings are so regular and pertinent and as certainly come to pass for as far as any one ever yet try'd whereas had they been of humane inventions they wou'd like Fortune-telling or the Rules of Astrology sometimes hit and sometimes miss Besides had Men been the Author they wou'd have had the fate of other Writings been lost or barbarous antiquated or refin'd in the succession of so long a tract of time and in going through so many hands Friends and Enemies Fools and Wise in short should all Mankind joyn their different sentiments and every
Common-Wealths The Reverse of Fortunes the Religions Politicks and Governments of Foreign Nations by this we may consult what practices have Establish'd Kingdoms what Laws have render'd any particular Nation more Safe happy and Civiliz'd than its Neighbours and what has Contributed to the Weakness and Overthrow of Bodies-Politick and what has Facilitated its Rise and Settlement and in a Prospect of the whole a New Scheme may be drawn for future Ages to act by Longum iter per praecepta breve Essicax per exempla Wisdom got by Experience is usually very Expensive Tedious and Uncertain Several Experiences confirm ones Knowledge and a Man's Life is too little to make many in every Case But if he finds e'm faithfully done to his hands the labour is sav'd and he may grow wise at the expence of other Mens Studies It was Thales that said of History Nil Mortem à vita differre because the Life of the Deceased depends upon the remembrance of the Living Mr. Brathwait in his Nursery for Gentry says Wou'd you be enabled for Company no better Medium than Knowledge in History It wou'd be a dispraise to advance an Elogy upon this Study which reconciles all times but futurity renders all the spatious Globe of the Inhabited World common and familiar to a Man that never Travelled We may see all Asia Africa and America in England all the Confederate Countreys in ones Closet Encompass the World with Drake make New Discoveries with Columbus Visit the Grand Seignior in the Seraglio Converse with Seneca and Cato Consult with Alexander Caesar and Pompey In a word whatever Humanity has done that 's Noble Great and Surprizing either by Action or Suffering may by us be done over again in the Theory and if we have Souls capable of Transcribing the bravest Copies we may meet Instances worth our Emulation History is as by some called the World's Recorder and according to my Lord Montague we must confess That no wise Man can be an Experienc'd Statist that was not frequent in History Another tells us That to be acquainted with History purchases more wisdom than the Strictest Rules of Policy for that the first do furnish us with Instances as well as Rules and as it were personates the Rule drawing out more into full proportion History best suits the Solidest Heads Whence we find that Caesar made it his Comment We read that King Alphonsus by Reading Livy and Ferdinand of Sicily by Reading Quintus Curtius recovered their Health when all the Physical Doses they took prov'd ineffectual but whether 't is Friendly to the Body or not 't is not our business to determine Sure we are that 't is Friendly to the Mind cultivates and informs it in what is very agreeable to its Nature we mean Knowledge therein imitating its Divine Original History is the most admirable foundation for Politicks by this may be discovered all that 's necessary for a Kingdoms Safety and Peace the Stratagems of War an account of the Management of the deepest Plots and Contrivances and the carrying on such Measures for every Publick Affair whether in respect to Enemies or Allies as the deepest Heads have ever yet practis'd And as History is so useful to such as are intrusted with the Charge of Common-wealths so 't is not less necessary for the Settling and Establishment of the Christian Religion We find a Great part of the World Worship Inanimate Beings others Sacrifice to Devils others propagate a Worship made up of the most ridiculous Fables as the Turks c. and many that profess the Christian Religion are so far degenerated from the Native Simplicity and Purity of it as that 't is now another thing A Reasonable Creature born into the World and finding in himself a Principle of Adoration of some Vnknown Being can't forbear an Enquiry into Religion but when he finds so many Religions so great a Diversity of Divine Worship and every Party willing to believe themselves in the Right and condemning all the rest of Mankind that are not of their Opinion This is enough to surprize such a Person but at the same time he will make this necessary Consequence after a little thought and application of Mind Certain I am that there 's a God and as certain that this God ought to be Worshipped after such a manner as is most Suitable to his Nature and the quality of the Worshipper as to his Nature it 's too fine and Spiritual to be pleas'd with any Adoration but what is Spiritual and as for Man the Creature that is to pay this Homage and Adoration he is a Reasonable Being and therefore it 's also Necessary that the Worship he pays be the most reasonable and perfect that his Nature will admit of Now a Man needs not go out of himself to consult what Reason is he has no more to do than to see what Religion is most agreeable to his Reason and most worthy the Dignity of his Nature we speak here of unprejudic'd persons And then History will inform him what has been practis'd and shew him that Christianity is the most noble sincere and pure Religion in the World but in this we refer you to what we have already spoken upon the foregoing Subject of Divinity There only remains to inform our Reader That 't is not onely Books but Maps Monuments Bass-Reliefs Medals and all Antient Descriptions that mightily strengthen and confirm History therefore 't wou'd be very useful to read such Authors as have treated upon Medals c. In our Catalogue of Miscellanies especially the Iournal des Scavans there are several of them The following Catalogue will be of great use in this Study HISTORY CHardin's Voyages into Persia fol. Embassie of the Five Jesuits into Siam fol. Chaumont's Embassie into Siam fol. Cornellis's Historical and Geographical Memoirs of Morea Negrepont and the Maritime places unto Thessalonica Dapper's Description of Africk in fol. Tavernier 's Travels in fol. Leti Historia Genevrina in 5 Volumes in Twelves Mr. Amelot's History of the Government of Venice Ortelius Mercator Cambden's Britannia Caesar's Commentaries Philo-Judaeus Cornelius Tacitus fol. Daniel's History of England fol. Lord Bacon of Henry the 7 th History of the Roman Empire Livies History Elzevir's Edition with Notes Supplementum Livianum Johannis Florus in Usum Dephini Valerius Maximus Utropius Suetonius Tranquillus Justinus Historicus Thucidides Translated out of Greek by Hobbs Zenophon Herodotus Diodorus Siculus in fol. Sir William Temple's Memoirs Dagoraeus VVhear his Method of Reading Histories Burnet's History of the Reformation Bishop Abbot's brief Description of the World in Twelves Davilla's History of the Civil Wars of France fol. Guichardin's History of Italy fol. History of Ireland Amour's Historical Account of the Roman State c. fol. Blome's Britannia Baker's Chronicles of the Kings of England fol. Bacon's Resuscitatio fol. Caesar's Commentaries fol. Heylin's Cosmography fol. Herbert's Life and Reign of King Henry the Eighth fol. Howel's Institution of General History fol.
fol. Hoberts Reports fol. Hughs Grand Abridgment 3 parts in quarto Hales Pleas of the Crown oct Jenkins Reports Keebles Statutes at large fol. Leys Reports fol. Littletons Tenures French and English in twelves Leonards Reports 4 parts by Hughs fol. Moors Reports fol. F. Method of passing Bills in Parliament quarto Noys Reports fol. Placita Specialia oct Poultons Statutes at large fol. Ploudens Reports Shepherds Works all Spelmans Glossary fol. L. Statutes of Ireland fol. Vaughans Reports fol. Wingates Maxims fol. Keebles assistance to Iustices of Peace fol. Reports of divers special Cases argued and adjudged in the Courts of Kings Bench c. collected by Tho. Sinderfin with Tables fol. Reports of the Learned Sr. Edmund Saunders Knight in 2. Vol. fol. Physick and Surgery THis Practice is only of present use to such as are not well but since no man is exempt or priviledg'd from sickness and death every one carrying his death about him which will be sometimes exerting its self in little Essays of Mortality I mean in Distempers and Irregularities of that frame of Nature which it will one day wholly ruine and lay in Ashes since I say every one is subject one time or other to disorders and Maladies in his Body for a Body can't be destroyed before it be disordered 't is a plain consequence that all have occasion some time or other to repair the decays of Nature by Physick and Surgery To ask a sick man whether he wou'd be well is an unseasonable ridicule Nature has plac'd in every Being an abhorrence of destruction and this abhorrence necessarily puts the assaulted upon all possible means of defending it self Why do we eat when hungry drink when thirsty sleep when weary but to repair the defects of Nature and if 't is impossible not to desire this 't is much more impossible not to see the ends of these defects I mean Death As man was first made out of the dust so he has almost Universal Remedies from the Earth whence he was taken out of Herbs Roots Minerals c. are made such Compositions as cure Wounds Bruises and other distempers for finding their old acquaintance man in the Application they by a kind of Natural friendship and cognation with mans Body joyn with him against the Efforts of the distemper The Earth is our common Mother as to our Bodies and nature succours her Children A skilful Physician does as we may say cooperate with God Almighty and is a means to preserve what he Creates If we search the Sacred Writ we find the use of Physicians recommended and only censur'd where they are prefer'd to God as if they were not subordinate and of the number of those Means which God has ordained to preserve humane life but purely independant acting like God himself We also find Luke a Physician a familiar of St. Pauls If we consult profane History we meet with no Nation without some whose whole Study and Employ is Physick and some have been so very expert in this Art that they have boasted they cou'd make themselves immortal but their failure has experienc'd the contrary Tho we are very well satisfied that there is no set time or limited period under the common course of Nature to wit 70 or 80 years but that ordinarily remedies may be used to lengthen a mans Life till then or violences suffer'd to shorten it before for there have never yet been any reasons produced by the most Learned maintainers of Necessity to prove a Man a meer Machine which he must be if half they offer were true we have not room here to pursue this Digression and besides we may have occasion to do it elsewhere Chymistry Alchimy especially the first have made no small additions to the advantages of this Study indeed the last pretending mostly to the separation and alteration of Metals has very ill luck in some of its pretences tho' in most vain and extravagant search it has casually made many other useful discoveries and seems to be calculated to the Moral of a Fable we meet with in Aesop only 't is subsequent to it 'T is the fable of the Husband-man who dying bequeath'd to his Son a vast Treasure of Gold hid in his Vineyard but the certain place where it lay he had wholly forgot The Son diligently searcheth turns over every place throughout the whole Vineyard but finds nothing worthy of his vast toil Yet this labour accidentally had good effect on the Vines by the product of a very plentiful Harvest the following year Thus the search for Gold procures much advantage in fruitful Experiments both of Nature to the great use of Mankind to such as prosecute this Study the following Catalogue is of use PHYSICK and CHYRVRGERT BArtholinus Anatomy translated into English by Nich. Culpepper fol. Crollius 's Royal Chymistry in three Treatises fol. Charras Royal Pharmacopoea c. fol. Parey's Chirurgical Works together with three Tractates concerning Veins Arteries and Nerves c. fol. Riolanus 's Anatomy c. fol. Vestlingius Anatomy of the Body of Man c. fol. Willis his Pharmaceutice Rationalis fol. Harveys Accomplish'd Physicians Boyls Hydrostatical Paradoxes made out by new Experiments for the most part Physical c. large octav Clarks Natural History of Nitre octav Grews Phsological History of the Veget. oct Harveys Anatomical Exercises c. Boyls Sceptical Chymist oct Three Anatomick Lectures concerning 1. Motion of the Blood through the Veins and Arteries 2. The Organick Structure of the Heart 3. The efficient causes of Pulsation by Walter Charleton M. D. Collectanea Chymica a Collection of Ten several Treatises c. octav Art of Physick made plain and easie by D. Frambesarius Physician to LXIV Translated into English Observations of the Mineral Waters of France made in the Royal Academy of Sciences Translated into English twelves Russels Physical Treatise Le Medecin de soy meme Done into English by Dr. Chamberlain Harveys Philosophia Charletons Physiologia-Gassendo-Epicuro Charltoniana Ternary of Paradoxes Botanologia the British Physician octav With all the Modern French and Dutch For particular Treatises in Medicine Carolus Piso de morbis serosis Eugalenus Martinius Sennertus c. De Scorbutico Sidenham de Febribus Glisson de Rachitide Willis de fermentatione c. febribus Cattierus de Rheumatismo Cole de Apoplex Marcuccius de Melancholia Ichmazen de calculo Cappelluhy de bubon Guarenciers de Tabe Anglicana Rudius de pulsibus Forestus de incert Vrin. Iudic. Sanctorius Opicius de Med. Statica Deodatus de Diaetetic Of Mathematicks in GENERAL TO speak a little of Mathematicks in General before we come to treat of any particular parts of that Subject we suppose we cannot do better than to give a short account of what has been already perform'd by the assistance of this Art that we may the better judge of the possibility of future Acquirements We read of many persons which in this Study have trod so near upon the
heels of Nature and dived into things so far above the apprehension of the Vulgar that they have been believ'd to be Necromancers Magicians c. and what they have done to be unlawful and perform'd by Conjuration and Witchcraft although the fault lay in the Peoples Ignorance not in their Studies But to the Instances we promis'd Regiomant anus his Wooden Eagle and Iron Fly mention'd by Petrus Ramus Hakew Heylin c. must be admirably contriv'd that there was so much proportion such Wheels Springs c. as cou'd so exactly Imitate Nature The First was said to fly out of the City of Noremberg and meet the Emperor Maximilian and then return'd again waiting on him to the City Gates The Other to wit the Fly wou'd fly from the Artist's hand round the Room and return to him again This Instance proves the feasibility of doing things of great use as that Action of Proclus the Mathematician in the Reign of Anastasius Dicorus who made Burning-Glasses with that Skill and Admirable force that he therewith Burnt at a great distance the Ships of the Mysians and Thracians that Block'd up the City of Constantinople We shall pass over the Curiosities and Admirable Inventions which are mention'd in the Duke of Florences's Garden at Pratoline as also those of the Gardens of Hippolitus d' Este Cardinal of Ferrara at Tivoli near Rome because they were more design'd for Pleasure than real Use. For our design is only to shew the real Advantage that may be drawn from Mathematicks though we are also certain that the most Surprizing Pleasures in Nature depend upon it The great Clock of Copernicus was certainly a Curious Master-piece which shew'd the Circuitions of all the Celestial Orbs the distinction of Days Months Years where the Zodiack did explicate its Signs the Changes of the Moon her Conjunctions with the Sun every hour produc'd upon the Scene some Mystery of our Faith As the first Creation of Light the Powerful Separation of the Elements c. What shall we say of Cornelius Van Drebble's Organ that wou'd make an Excellent Symphony it self if set in the Sun-shine in the open Air or of Galilaeo's Imitating the Work of the First Day FIAT LUX Let there be Light Or of Granibergius his Statue that was made to speak or in fine of that Engine at Dantzick in Poland which wou'd Weave 4 or 5 Webs all at a time without any Humane help it Workt Night and Day but it was suppressed because it wou'd have ruin'd the poor people These few Instances give a Rude Prospect of what one may probably expect from a due Application of the Mind to the Study of Mathematicks of which we shall speak more particularly and first of Arithmetick Arithmetick TO Number is one of the Prerogatives that a Reasonable Creature has over Beasts 'T is said Wisdom II. God made all things in Number Weight and Measure Number is a most sensible Exemplar of the Deity of whom you can't conceive so many Perfections but you may yet add more This is onely peculiar to it that we know the least Number viz. 2. for 1 is properly the Origine of Numbers but we can find no Number so great that may not be made yet greater for if a Thousand Figures were writ down and under them a Thousand more and multiplyed the one by the other the product wou'd be more than the Sands of the Sea which multiply'd again into its self and that product us'd after the same manner and so on the number wou'd soon amount to such a Total as wou'd take up an Age to tell the length of it in words even though a Man never slept but always spoke The Antient Philosophers might well compare the Essences of things to Number since a Number is a Compleat Total and if it lose any the least part of it self 't is no longer the same Number Indeed we can't hold with the Antient Pythagoreans and Platonists that all things are Compos'd of Number even the Soul of Man but we are certain the proportions resulting from 'em are such as may claim an Agreeable Converse with our Reason To Number Add Subtract Multiply Divide and find out proportions as they are very useful in the Common Affairs of Life so they are Introductive to the highest Demonstrations that our Sences can be capable of for the bare Study of this Art VVINDGATES Arithmetick And KERSEY'S Algebra ARE Sufficient Guides the First treats the most handsomly of VVhole Numbers and Fractions both Decimal and Vulgar and the Last Explains the Doctrine of Algebra or Cossie Numbers the Nature of Roots Powers Equations c. in short every thing that may fully prepare you for the Study of Geometry Poetry THo' some have been of opinion that Nature frames a Poet yet others will contend that Nature without Art makes at best but an imperfect one or as Horace has it Natura fieret laudabile Carmen an Arte Quasitum est Ego nec studium sine divite Venâ Necrude quid prosit video ingenium Alterius sic Altera possit opem res conjungit amice Art is like a sure guide to direct Nature in an easie and uniform way which if we follow we cannot possibly err And there very often it happens that an Ignorant Person may by the happiness of his Nature produce something that is fine yet such a Nature wou'd be brought to a much greater perfection by Art The name of Poet is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to make or feign so Poetry may be said to be the Art of feigning or imitation for imitation is the composing the Image of any thing The Latins divide the Poets into four Orders or Classes Epic or Heroic Iambographers or Writers of Iambics Tragaedians and Lyricks The chief of the first are Homer among the Greeks and Virgil among the Latins in the next Archilochus in the third Sophocles and Euripides in the last Pindar among the Greeks and Horace among the Latins Horace makes another Division of them making six Classes of them in his Art of Poetry Heroics Elegiacs Lyrics lambics Tragaedians Comedians But these divisions regarding only the subject or kind of Verse does not sufficiently distinguish betwixt the Poets Since several Poets have made use of several sorts of Verse and Subjects Upon a Judicious consideration any one will conclude there are but Three Orders of Poets that is Epic Comic and Tragick Poetry is a kind of Painting which represents the Mind as that does the Body nay it is excellent in the describing the Body too and all the Actions of Human Life as well as all the beauties of Nature in a Lively Description Poetry was at first the Foundation of Religion and Civility among the Grecians the first Philosophy the World was blest with was in Verse it had that influence on the Minds of Men then fallen from their Primitive Reason into the VVildest Barbarity that it soon brought them to
Ornaments of Building and the Proportions and Beauty of the Design without Geometry Nay the Trade and Strength of the Nation depend on this as Navigation and Gunnery which are never to be perfectly understood without it to these I may add Fortification which has its Dependance on this Science as also Dyalling Musick Astronomy Surveying c. ' Twou'd be needless to say any more of the Advantages of Geometry here being enough to fire the Mind of any ingenious Student to a diligent enquiry into it 'T was the Beauty of Proportions the Curiosity of Demonstrations the Excellency and Depth of this Study that forc'd the Ingenious Dr. Barrow to this Exstatick Expression in his Apollonius O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But thou O Lord how great a Geometrician art thou Geometry has no Limits since by the only Power of Human Wit one may find out an infinite number of Theorems Thou beholdest all Truths at once without any Chain of Consequences or the Tract of long Demonstrations in other things Man has no Certainty but in Mathematicks every body agrees 'T is in this that Humanity can effect something Great and Stupendious c. This adds he is enough of it self to inflame me with the Love of thee and give me an Earnest Expectation of that happy Day in which my Spirit shall be deliver'd from the Prejudices of Darkness in which I shan't have only a certain Knowledge of all these Truths but every thing else without the trouble of drawing Consequences Such as design for this Study may make use of the following Catalogue GEOMETRY EUclides Elements Barrows Works Bettinus ' s Works Outreds Will. Mathematical Recreations Octav. Clavis Mathematica the Third Impression is best in Octav. Institutio Mathematica Mr. Oughtreds Mathematical Tracts Oxford Sr. Jonas Moors new System of Mathematicks in two parts 4to Newtons Principia Mathematica Of the unequality of natural Time with its Reason and Causes together with the true Equation of Natural Days c. by John Smith Oav Vietae Mathematica in fol. Mr. Flamsteads Tables Mr. Streets Astronomia Carolina Gunters Works Mr. Hobbs his Mathematical Works Astronomy AStronomy is a Science which teaches the Methods of Examining and Calculating the Motions Magnitudes Conjunctions Eclipses Apogaeums Perigaeums c. of the Heavenly Bodies by the Aid of Calculations Glasses Astrolabes Quadrants c. By this we may walk in the Air and converse familiarly with the most wonderful part of Gods Creation man excepted Atlas the Lybian forsook the Society of Men and retir'd to the highest Mountain in Africa which therefore bore his Name that he might freely contemplate upon the Nature and Motions of the Planets and is therefore said to bear up the Heavens on his Shoulders The Poets have feign'd the Moon to have been in Love with Endymion and the occasion of the Fable was this he spent his time upon Rocks and Mountains in studying in the Nature of the Moon and Stars We are not at all surpriz'd to find so many great Men affect this Study and endeavour after the Knowledge of such things as raise so great an Admiration in all that are ignorant of ' em To see a regular Succession of Day and Night a constant return of Seasons and such an harmonious Disposition and Order of Nature must necessarily be a Noble Contemplation and agreeable not only to the Nature of Man but also the Posture of his Body which is Erect when other Creatures are made to look downwards upon the Earth according to the Poet. Os homini sublime dedit Coelumque tueri Iussit Erectos ad Sydera tollere vultus There has been great Contention amongst the Learned of different Nations about the Origine of this Study every one claiming an Interest in it as several Cities did about the Birth of Homer as the Babilonians Aegyptians Grecians Scythians c. tho' Ptolomaeus is the first that has left any true Monument about the Observations of Eclipses c. This Study is of great Use to stir up in us a great Admiration and Praise of him whose Wisdom and Power created so many Worlds if we may say so or at least of Bodies whose Magnitude and if we may believe our Telescopes whose Nature is proper enough for Habitation several of the Planets having been discover'd to have their Satellites attending them and moving about their Orbs. Upon this Science depends Navigation and Dialing and without it it 's impossible they should be maintain'd so that the necessity of following this Study is not at all disputable by any one that is not an Enemy to those other useful Sciences The following Catalogue will facilitate the Work ASTRONOMY GAssendus his Astronomy Sellers Atlas Coelestis Copernican Sphere of twenty Inches Diameter c. Concave Celestial Hemispheres fitted for the Pocket c. A Treatise of Telescopes done out of French by Jos. Walker The use of the general Planisphere call'd the Analemma c. by John Twesdon in 4to Planispherium Novum Accuratissimum c. by R. Baker Octav. Riolanus Slucius de Mesolabia Wings Astronomia Britannica Navigation MOnsieur Cassini and several Ingenious Virtuosi are now in search after a Method to find out Longitudes at Sea which if once accomplish'd this Art will then arise to its utmost Perfection The Load-stone and Compass which is an Admirable Invention and so Advantagious to Navigation has not a little Contributed towards it This points the way to the skilful Mariner when all other Helps fail him To whom we owe the Invention we are at loss Dr. Gilbert our Countryman who hath written a large Latin Treatise upon this Stone is of Opinion that Paulus Venetus brought the Invention of its Use from the Chinese Osorus attributes it to Gama Goropius Becanus thinks his Countrymen the Germans deserve it in as much as the thirty two Points upon the Compass borrow the name from the Dutch in all Languages Blondus will have its Origine from Campania in Naples in the Year 1300. Who ever found it out We are sensible of the Use of it since by it we may safely venture into the Main Ocean and sail the nearest way to any place whereas the first Sailers were fain to coast it along not venturing out of sight of the shore Navigation may deservedly be placed amongst the greatest Benefits in this World 'T is this that enriches Nations with Treasures supports Kingdoms and Empires exchanges Commodities which in their own Countreys are but of little Value for such as are of great Use and Worth abroad by this an universal Correspondence may be held and the most remote Regions may participate in Traffick may make an inspection into one anothers Laws and Politicks Trades Inventions and what not There 's no moral Good but the Knowledge of it may by this means be communicated to the universal Race of Adam Besides all this there 's new Discoveries have been and yet may be made For such Colonies as either suffer by multitude
for the second and it is that which occasioned Mr. Iurieu to add to this Work the Additions which are to be marked We shall not speak of them that are insensibly spread all over the Book but stick to such as form a new entire and well distinguished Member The first of these Additions is in the Preface and serves for an Answer to two complaints the one treats on the fear that new Converts may entertain in their state of Hypocrisie in hopes of a great Reformation in a little time the other is of what the Author has said of the reign of a thousand years he answers to the first of these complaints and proves too much because he proves that God never promised the deliverance of the Church and that Ieremiah never reveal'd to the Jews the near Destruction of Ierusalem which God revealed to him he adds that God thought it convenient to keep the Knowledge of certain Prophecies from Men to the end that they might not shun them but that at other times he thinks it convenient that we may be aiding in procuring the Effect and Execution he says that as it would be the sign of the last Judgment to drink of stinking and impoison'd Waters in hopes that they might be purified in two or three years so it would be a disorder both of Mind and Heart that would be very strange to stick to the Communion of the Church of Rome in hopes that in some years it might be purified As for the other point he admires that some have made a noise against the reign of a thousand years and declares that he will patiently wait for it altho' some have threatned to complain of it and he is not ashamed in this to be of the opinion of Cocceius The second Addition contains the eight first Chapters of this Work and serves for Explication to the first nine of the Apocalypse so that there is nothing of Prophecy in the Revelations of St. Iohn which is not explain'd by Mr. Iurieu he has judged that in shewing the compleat systeme of all the eveâ—ts spoke of in the first book it would dart a great light upon each of the Visions He refutes them that believe that the seven Epistles of St. Iohn to the seven Principal Churches of Asia are Prophetick and his opinion is that the opening of the great Theatre of the Visions of St. Iohn was but at the fourth Chap. of the Apocalypse He finds that it begins like that of the Prophet Ezekiel and he stops chiefly at the four beasts and at the twenty four ancients that are about the Throne of God After this he gives us an Observation which is called the Key of the Apocalypse This whole Book is but a Paraphrase upon what Daniel says in the seventh Chapter of his Revelations about the four Beasts he explains the systeme of the seven Seals and the seven Trumpets in great and small and always by very ingenious and happy Suppositions and all that relates to the destiny of the Roman Empire to the day of Judgment What follows and what has been explain'd in the first Edition relates to the Church and the Antichristian Empire which was formed in the bowels of the Church The third Addition comprehends the 14 15 and 16 Chapters and applies to the Empire of the Papists the second Chapter of the second to the Thessalonians and the Visions of the 13 th and 17. Chapter of the Apocalypse The fourth Addition is very curious and of importance to the Author it is contained in the 15. Chapter of the second Tome and answers to a remark made by a great many people that things are spoken of here with great assurance which ought not to have been proposed but as conjectures he says that it will be known some day what made him speak after so decisive a manner and with such confidence but in the mean time he would be willing that three things were considered First That he does not speak of the most part of events that are to happen yet with so much Assurance as is thought The Second That whereas he has declared in proper terms that he consents willingly that that may pass with the Readers as conjectures It is reasonable that he may have the liberty of believing what he sees or what he thinks he sees in the Prophets writings The Third That before we censure him of rashness upon what he so confidently believes that we are at the end of the 1260 years of the Reign of Antichrist his principles are to be considered and examined together but because the Readers may chuse whether they will take notice of this last remonstrance when there is any pains to be taken in finding out the connexion of divers Principles that are here and there in that great Volume the Author eases them by summing up his Principles and their Consequences and after he has shewed their connexion he concludes that it is impossible that false conjectures should meet always and that chance should unite one or two hundred upon the same Subject Whatever strength of Reason is in the Explication of these matters Philosophers will not find what they will look for but if they stop at the fifth Addition they will find that Mr. Iurieu has laboured for them as well as for others that he has reserved for them the Conclusion of his work as a relishing piece and the highest point of Meditation The Title of this Appendix is An Essay of Mystical Divinity where are seen proofs of the greatest mysteries of Religion drawn from Nature This maxim is first settled that God applies his Essence to all Beings and that from this Application comes an Impression that makes the Divinity and all its Mysteries appear every where After that he declares that this Truth may be ascertained by three Examples that will shew that the Union of the Father with the Word the adorable Trinity of the Persons in the Unity of Essence and the Incarnation of the Word are three Mysteries whereof the Impressions were stamp'd in Nature To shew this the Author begins to consider the History of the Creation and after having said in general that these three Mysteries are found there he examines in particular Adams Marriage as the Image of the Union of the Father with the Son shewing several fine Relations of these two matters then he raises himself to the higher Worlds and he finds there the same marks that he found below for he finds that the Union of Matter and Motion is a kind of Marriage which resembles much that of Adam and the same resemblance appears yet more in the Union of the Spirit of God with what is called Nature and in the Union of Jesus Christ with the Church See then four Impressions of the Union of the Eternal Father with the Son one in the Marriage of Adam and Eve one in the Union of Matter and Motion and in what regards the sensible World considered in its self one in the
Union of the Spirit of God with Nature and this belongs to the sensible World considered as united with the intellectual World and the last in the World purely intelligible or in the Union of Jesus Christ with the Church ascending higher even to the infinitely perfect Spirit we shall find not only the Impression but the Seal it self not a Copy or Image but the Original We shall find the Father united with the Eternal Wisdom upon which there are several remarks This is the first of the three Mysteries The second which is the Trinity of Persons was not imprinted in fewer Subjects and has not made fewer Copies of the Archetype and Original Seal We are shewn here the Impressions 1. In Spirits which are thinking and understanding Substances that is these Qualities are Essential to them and they have a Will which is their active principle 2. In the Light for we observe three things in it viz. a luminous Body Brightness and Heat 3. In Bodies for they have three Dimensions length depth and breadth all this is still clearer by three great parallels whereof the last is what was published in the Novels of Iuly 1685. the others may be judged of by this so we will not give an account which could not be well done without transcribing the whole As for the Mystery of the Incarnation Mr. Iurieu does not meet with many Impressions in the Creature he finds but one and that so strong that it is equivalent to many it is the union of the humane Soul with an organized Body the parallel he gives between the Incorporation of this Soul and the Incarnation of the Word is a very Collection of the resemblances that a great Wit can imagine between these two things A curious reflection upon the Reason Why God said let us make a man after our own likeness worthily shuts up these parallels When the Author published in the Journal of the Novels that of the Trinity and of the three Dimensions of Bodies he desired the learned to send in their Objections and that they might do it the more freely he does not name himself he thought he should receive many but whether it was that the Orthodox had rather acquiesce to the Reasons that favoured them than by examining them to expose their own opinion to doubt or whether they found the thoughts convincing or whether it was that the Hereticks had not wit enough to oppose these difficulties or did not understand the strength of this proof and therefore despised it or whether other reasons work't upon them both there was but one man that sent in Objections First He sent those that are in the Nouvelles of August 1685. and a little afterwards he sent some that were never printed M. Iurieu examines them here after one another and refutes them with his usual acuteness the Author of these Objections having understood by the Journal of September that no more wou'd be publisht upon this Subject but what was sent shou'd only be communicated to the Author of the Parallelle he writ again in Anonymy as before that tho' he saw nothing easier than to reply upon what was objected yet he would do nothing because of the Intentions which were published Now he will find the lists open and if the Glory of disputing against a famous Antagonist that has at last named himself does not tempt him there will be reason to believe that he has but little to reply against his strong Answers Ioh. Raius his second Tome of the History of Plants with a double Index the one of the Names and chief Synonyma's the other of the Qualities and Remedies To which is added a Botanick Nomenclatura English and Latin at London 1688. in Fol. p. 951. THE first Volume of this History of Plants may be seen at the beginning of the third Tome of this Bibliotheck It is needless to say more but that it is believed it may be profitable to the publick to communicate the Judgment of a Botanist upon this work who liveth above two hundred Leagues off London If they that write the History of Beasts meet with difficulties in reducing them to certain species or to different kinds The Botanists are as much troubled to put in order and to find common Characters to divers kinds of plants by which they may be placed under one kind At first there occur very general differences as when plants are divided into Trees Shrubs and Herbs as Animals are distinguished into four-footed Beasts Birds Fishes and Insects c. But each one of these kinds is too general because it comprehends under it an almost infinite number of Species altogether different Notwithstanding it 's impossible that they which will know in particular all Animals or Plants shou'd burden their memory with so great a number of Specieses There must be found a mean between these Extreams We must shun on one side Divisions too general and not multiply too much we must reduce several particular Specieses under subaltern kinds 'T is this that Mr. Raius undertakes in his new method of Plants and in his History Cesalpine who was Professour at Pisa in the last Age was of opinion that one may distinguish the subaltern kinds of plants by the differences that are between their Seeds their Husks or the little Shells that contain them Mr. Raius acknowledges that the different dispositions of the parts furnish these principal differences and maintains that the flowers and what environs them below which he calls Perianthium also furnish very essential differences upon divers occasions as well as the order of the leaves which are along the stalk and a figure of the root The Pease have a flower like a Butter-fly Florem papilionaceum tho' their Seeds and Covers differ very much The Order of the Leafs along the stalk essentially distinguish Plants which are called Verticillatae as Hore Hound and Penny-Royal c. These plants have betwixt distances a round button that encompasses the stalk and is composed of small flowers of little leaves This button is called Verticillum because it resembles the small buttons that are put at the bottom of Spindles to make them turn and which the Latins call Verticilla After the same manner are distinguished Plants that are called Asperifoliae or rough Leaves that differ from the Verticillatae in this that the Leaves which are along the Stalk do not altogether encompass it nor are all disposed in the same order The Roots differ amongst themselves in this that some are Fibrous and Thready the other are like buttons that is to say round and solid as Radishes The others are composed of divers Tunicles or Skins one over the other as Onions or disposed after the manner of Flower de luce We must then examine all these Plants that we may not confound them in the establishment of their kinds Those that have never applyed themselves to Botanicks cannot presently see what the use of this method is and may judge to be only a dalliance
innate or natural Idea to suppose the Mind occupied by Ideas before it hath received them from without is to suppose a thing contradictory For the better understanding of what I would say when I affirm that we have not nor can have any Idea but from the Sensations or from the Operations of the Mind upon its Ideas we must consider that they are of two kinds Simple and Complex It is of the Simple that I now speak such as are the whiteness of this Paper the sweetness of this Sugar c. where the Mind perceiveth no variety nor any composition but a perception only or a uniform Idea I say that we have none of these Ideas but by Sensation or by Reflection The Mind in this regard is absolutely passive and cannot produce to it self any new Idea though of those that it already hath it may compose others and so make thereof Complex Ideas with a very great variety as shall be seen in the following Discourse Therefore though we cannot deny but it was as possible to God to give us a sixth Sense as it was to give us the five we have nevertheless we cannot form to our selves any Idea that might come to us by the sixth Sense and that for the same Reason that one born Blind hath no Idea of Colours because it cannot be had but by means of one of those five Senses whereof he hath always been destitute I do not see that it is necessary to make here an Enumeration of all the Ideas that are the particular Objects of each of the Senses because it would not be of any great use for my Design to give a list of Ideas whereof the most part present themselves of their own accord and because the greatest part have no Names for Colours excepted and some few Qualities that are perceived by the Touch to which Men have given particular Names although a great deal less than their great variety would require Taste Odours and Sounds whereof the diversity is not less have but seldom Names except in general Terms Though the taste of Milk and the taste of Cherries are as far distant as white is from red notwithstanding we do not see that they have particular Names Sweet Sour Salt Rough and Bitter are almost all the Names we have for an infinite number of different Sapors that are found in Nature Therefore without applying my self to make an Enumeration of the simple Ideas that belong to each Sense I shall only mark that some of these Ideas are carried to the Mind by one only Sense as the Colours by that of the Sight the Sounds by the Ear the Hot and the Cold by the Touch. Besides these are others that come to the Mind by more than one Sense as Motion Rest Space and Figures which are apprehended by the Sight and the Touch. There are also Ideas of Reflection alone as those of Thinking of Willing and of all their different manners In fine There are others that we receive by all the Methods of Sensation and Reflection as Numbers Existence Power Pleasure c. These in general are all the simple Ideas or at least the most part whereof we are capable and which are the Subject of all our Notions of which all the other Ideas are composed and beyond which we have neither Thought nor Knowledge Chapters 3 4 5 and 6. 7. I shall yet remark something about simple Ideas after which I shall shew how the Complex ones are composed viz. That herein we are easily mistaken and that we often judge that they are Resemblances of some things which is in those Objects that perform them in us but for the most part they are nothing like although they lead us to the consideration of the manner whereby Bodies operate upon us by means of the Senses I only pretend to expound Historically the Nature of the Understanding and to mark the way and manner by which our Mind receiveth the subject of its Notions and by what degrees it comes at them I should be unwilling to engage my self here into a Physical Speculation It 's notwithstanding necessary to expound briefly this subject to avoid Confusion and Obscurity For the better discovering the Nature of sensible Ideas and making 'em more intelligible 't is necessary to distinguish 'em as they are Perceptions and Ideas of our Mind and as they form in Bodies the Causes of those Perceptions that are in us I call an Idea every immediate Object every Perception that is in our Mind when it thinketh I call quality of the Subject the power or the faculty it hath of producing a certain Idea in the Mind Thus I call Ideas Whiteness Coldness Roundness c. as they are Perceptions or Sensations in the Soul and when they are in a Ball of Snow that can produce these Ideas in us I call them qualities The original qualities that may be remarked in Bodies are Solidity Extent Figure Number Motion or Rest. In whatever quality the Bodies may be these qualities cannot be separated from them and therefore I call them original or first qualities What we ought to consider after that is the manner whereby Bodies act upon one another For my part I conceive nothing in it but an Impulse When therefore they produce in us the Ideas of some of their original qualities which are really in them as those of the Extension and the Figure that Senses perceive when the Object we look upon is at a certain distance they must needs press our Organs by means of some insensible Particles which come from the Object to our Eyes and which by a continuation of Motion that they have caused therein shake our Brains and produce in us these Ideas Thus we cannot find any thing but the Impulse and the Motion of some insensible Bodies which produce in our Mind the Ideas of these original qualities Thus we may conceive after what manner the Idea of the Colour and Odour of a Violet can be produced in us as well as that of the Figure 'T is by a particular Motion produced in the Organ by the Impulse of Particles of a certain bigness Figure Number and Motion and continued even unto the Brain For it is not more difficult to conceive that God can stick the Idea of a Colour or of an Odour to Motions to which they have no resemblance than it is to conceive that he hath applied the Idea of pains to the Motion of a bit of Iron which divideth our Flesh to which Motion the pain bears no resemblance What I have said of Colours and Odours may be applied to the Sounds and Tastes and to some tangible qualities as the Heat and Cold for the Ideas of these qualities and some others like them being perfectly distinguished from every perception of Bigness Figure Motion c. cannot be resemblances of any thing that may be really in the Object which produces in us these Ideas Therefore I call second qualities the power that Bodies have of producing
Bread that the same Body of Iesus Christ which had been stretched upon the Cross was upon the Altar and his not appearing to be there Do you think that I stood to tell them all that in all Bodies there are small Entities vulgarly called Accidents and that amongst these Entities there is principally one called Quantity which extends the Body without being always extended it self of the Body or the Essence of the Body or the Moods of the Body and that God in the Eucharist depriving the Body of Iesus Christ of this Entity made it to stay without Extention Do you think I say that I went to tell them all this fine Discourse Truly I was far from it I should have embraced them again and even as they have a very subtil Wit more fit for Sciences than we when they are minded to apply themselves thereunto it may be I should have given them a distast I was satisfied to tell them simply and in three Words That God who had made that World of nothing could as well make that a Body should appear where there was none and that there should appear no Body where there was one He adds that these good People went away with this more contented and more submissive than if the Thing had been expounded to them after the ordinary manner He is not only contented to defend himself he besides attacks the Cartesians upon the infinity of the World the Soul of Beasts the cause of Motion and Free-Will c. The fourth Piece is the Work of a Cartesian against the same Mr. de la Ville and in favour of the excellent Philosopher who hath made the Disquisition of Truth Mr. de la Ville had witnessed some particular Spleen against him and had by the by attackt his Exposition of Original Sin He is answered and accused of relating the passage fasly After that he is told that the Counsels have not decided all the particular Tenets that the Philosophers of Schools have advanced to expound the Mysteries of the Eucharist and that one may be a very good Catholick without adopting all these Tenets That also it is not apparent that the Bishop of Condom spoke thereof in exposing the Doctrin of the Church It is maintained against him that these Tenets were unknown to the Ancient Fathers and consequently that Tradition and Reason are for those who are called Cartesians There is added a Memorial to expound the possibility of Transubstantiation It deserves to be read for it is a different manner of explication to all those which have been seen hitherto After these four Pieces in French comes a Dissertation in Latin Composed by a Protestant against the same Mr. de la Ville The Protestant is so wife as to intrude into the dispute which the Catholicks have amongst themselves upon the Tenet of the Real presence He lets them go on he supposeth that his mediation would displease both of 'em and that it would be thought he rather endeavoured to put the evil forward than allay it He is content to examin that place of the Book of Mr. de la Ville where this Author endeavours to prove by natural Reasons that the Extent is not of the Essence of the Body and because Mr. de la Ville to bring this about only weakeneth as much as he can the Reasons by which Cherselier Rohault and the Author of the Disquisition of the Truth have maintained that the Extent is the Essence of the Matter The Protestant is contented to Restablish the Reasons of these Gentlemen in all their strength in ruining all the Exceptions and all the subtility of Mr. de la Ville He applieth himself chiefly to shew that the penetration of Matter is impossible The Printer hath added to this Dissertation some Theses of Philosophy which come from the same Hand and where it is maintained amongst other things that Place Motion and Time have not as yet been defined but after an unexplicable manner It is also remarked that the Reflection of Bodies must needs proceed from their Elastick Vertue being Motion is Divisible to Infinity and that by Reason of this Divisibility any fixt Body cannot hinder that which is in Motion to continue in its Motion in a right Line Mr. Descartes had not taken care of this Lastly at the end of this Collection are the Meditations upon Metaphysicks which appeared in 1678. Under the name of William Wanduis In this is the quintessence of the Cartesian Metaphysicks and all the best things which are in the Meditations of Mr. Descartes It even appears to be much better digested in it more short and pertinent than in that of Mr. Descartes and that he is surpassed in it The French Author of the Learned Mercury of the Month of February speaks of these Meditations of William Wanduis and refutes some places thereof but his Remarks tho good in his System have no very great strength when they are used against the Principles of the Author of the Meditations Of the Agreement of Specifick Remedies with the Corpuscular Philosophy To which is added A Dissertation about the various usefulness of Simple Medicaments By Robert Boyle Esq Fellow of the Royal Society WHEN the Ancient Philosophers were asked the Reason of any Natural Effect their Custom was always to have recourse to certain occult Qualities whereof they had no Idea at all It was but in this latter Age that People began to Discourse according to the Rules of Geometry and to explain by Properties by which we clearly conceive the different Effects of Bodies the most universal Properties of Body and Extension Figure and Motion And whereas Bodies do not always act by their whole Bulk but sometimes by their insensible Particles it is necessary to speak of the Figure and Motion of these Particles There have been an infinite number of Conjectures made upon these little Bodies and some have made it their endeavour to draw hence Consequences not only for Natural and Experimental Philosophy but also for Medicine As for Example when some were satisfied that the mass of Blood was in a disposition that disagreed with its Nature they thought that particle of a certain Shape and Figure should be made use of to bring this Blood back to its due and natural Temper And there were some that believ'd that universal Remedies might be found out which would produce this Effect let the Distemper be what it would and so have insensibly fallen into an Opinion That what is said commonly of Specificks is but meer Fancy and an effect of our own Brain 1. Mr. Boyle intends to shew in the first of these two short Dissertations That the common Opinion concerning Specificks is not at all incompatible or inconsistent with the Modern Philosopher's Thoughts of the Operation of the insensible Particles of Bodies To avoid Obscurity and Equivocation Mr. Boyle takes notice from the very beginning That three kind of Remedies may be termed Specificks 1. Such as may serve for the Cure
help in the Cure of Dyssenteries Some object against this Opinion of Mr. Boyle that simple Remedies cannot prevail against Distempers that proceed from the concourse of divers Causes which produce many and differing Symptoms But it is answered first to this That it is not designed to throw away all manner of compound Medicaments And secondly That simple Remedies do not fail in the Cure of Diseases that proceed from different Causes as is seen by the Kinkina which cures tertian and quartan Agues and that the cause of the Distemper being taken away the different Symptoms cease as the different Symptoms of the Rickets cease the cause being taken away by a Remedy drawn from Vitriol which Mr. Boyle calls Eâ—s Veneris 3. That Nature it self has formed the Bodies which we call Simple of divers parts endowed with different Qualities whereof some are Refreshing others Hot some Sweet others Sour as in Rhuharb there are parts that purge and others that bind In the same Marcarito or Excrement of Metal are found an acid Salt two sorts of Sulphurous Earth some Brass and some Iron which are all composed of different parts 4. The Dissolutions of Chimistry shew that the Bodies that seem to the Eye the most Homogenial and all of the same nature are extreamly composed and this is what may be proved with an Infinite number of Experiences And it s perhaps for this Reason that Remedies thought by some to be the most simple are often proper for several Distempers Mr. Boyl brings for example Mineral Waters Bolearmeniack c. By this extract may be seen that Mr. Boyle's two Treatises concerning Specifick and simple Remedies may be very useful to all sorts of People But it would have been received better beyond Seas If the Latin Interpreter had taken more pains to express the Original better for there are not only Babarisms in the Translation but also Words taken in a Sense far from their own signification The Author says that Limon-Iuyce hinders the cutting of a Knife but the Translator tells us that a File is very contrary or injurious to the Edge of a Knife Lima cultri aciei contraria est p. 14. Elkium is according to him what others call Alce a kind of little Coal p. 95. Morbus comitialis and Morbus regius the Falling-sickness and the Yellow-Jandies are but one and the same thing in his Dictionary 121. and p. 101. he calls Cornelian Lapis Cornelianus Reflections upon Antient and Modern Philosophy and the use that may be made thereof Translated out of French To be Sold at the New Exchange London THe Inclination Princes had to make great Collections of Books made them without Distinction give great reward to all who brought them in the Books of Aristotle as Galen tells us On that account such was the Industry of Book-sellers that Quarto Volumes of Analyticks bearing the name of Aristotle were Collected though he never Composed but 4. which confusion was the Cause the Interpreters of that Philosopher were so puzled about the true Distinction of his Books The antient Philosophy is more founded on Authority and the modern on Experience the antient is simple and natural the modern artificial and elaborate the former is more modest and grave the latter more imperious and pedantic The antient is peaceable and calm for it was so far from Disputing that it would have the Minds of Youth prepared by the Mathematics that they might be accustomed to submit to Demonstration without Hesitation the modern is of a strain of Disputing every thing of training up Youth to noise and the tumult of the Schools The antient enquires into Truth only out of a sincere desire to find it the modern takes pleasure to dispute it even when it is discovered The one advances more securely in its Method because it hath always the Metaphysics for a Guide the other is unsure in its Steps when 't is once deprived of that Conduct Constancy Fidelity sound Iudgment and Stedfastness were that which Men called Philosophy in the Days of Plato and the dislike of Business Peevishness and the renouncing of Pleasures when the use of them is lost through the Conquest of the Passions I know not what Authority that is which is derived from the Gray Beard counterfeit Audacity flegmatic Sullenness moderation and all that Wisdom which springs from the weakness of Age and Constitution which is the Philosophy of a great many now-a-days The antient is universally more learned it aims at all Tho the modern confines it self to the sole consideration of Nature resting satisfied to be a mear Naturalist In fine the antient is more addicted to Study more laborious and indefatigable in what it undertakes for the primitive Philosophers spent their lives in Study The modern is less constant in its Application more superficial in its Pains and more precipitate in its Studies and the Precipitation accustoms it self by little and little to ground too easily Reasonings not very exact upon uncertain Rumours Testimonies of little credit and Experiments not well agreed upon It pronounces boldly upon Doubts and uncertainties to satisfy in some manner the eagerness that it sometimes hath to vent its imaginations and to give Vogue to Novelties So that to make a decision between both I am of the Opinion of an intelligent Philosopher of these last Ages who all things being well considered was resolved to stick to the Antients and leave the Moderns to themselves For the plain common Sense of the Primitive Philosophers is preferable to all the Art and Quaintness of the New Tho from what part soever Truth comes it ought to be esteemed Then let us not distinguish Antient Reason from New for on what side so'ere we find it and what colour soe're we give it 't is still the same For in thinking nothing Truth but what is Truth and nothing probable but what is so saith Epicurus in Cicero consists all the prudence of the wise Man Through their various Opinions Disputation became the fruits of Philosophy and 't was more made use of to try the Wit than to Cure the Mind It is greatness of Soul to speak as one thinks and think as one speaks Logic may be said to be the first Ray of evidence and the first Draught of Method that is displayed on Sciences Because its business is to form the Judgment which is the usual Instrument the Mind employs in Reasoning truly and in discerning Truth and Falshood exactly by distinguishing what is simple from what is compound and what is contingent from what is necessary And since this Art is the Source from whence flows Certainty there is little security in all the Reasonings of Men without its assistance Alcuinus who explains exactly enough the Dialectick of Plato says that that Philosopher made use of Division Definition and Induction to come back to the Fountain-head of first Truth from whence he drew his Principles to the end he might think and speak wisely of every thing and that
in his Wisdom because that would be to allow that we have no Testimony of his Works which should teach us that God is Wise. Yet this is no impediment to Physitians seeking out the mechanical reasons of these effects as nothing hinders but that we may say a Clock hath been made to shew the Hours and to expound at the same time mechanically how its Wheels and its Springs produce this effect Thus Descartes himself after having said that the Immutability of God requires there should be always a like quantity of Motion in matter sheweth how that may suffice to render a Reason of natural effects Altho Mr. Boyle is not of that Number who believe that Descartes had a design to favour Atheism since he finds his proof of the Existence of God to be conclusive he maintains that to say none of the ends which he proposed to himself can be known is to deny that we can see his Wisdom and Goodness in the Creatures and consequently to take from Mankind the proof of the Existence of God which is drawn from the order of the Universe It is moreover to take from Men one of the greatest Reasons which they have of blessing and admiring the supream Being For in fine according to Descartes God perhaps proposed to himself in the Creation none of these admirable effects which are observed in the Universe and if we enjoy any good therein it doth not teach us that he design'd to do us any So that we cannot from thence conclude that God is either wise or a benefactor to us and we have no Reason from thence to admire and praise him II. The second Question is in these Terms Suppose we should affirmatively answer to the first whether the ends of God can be considered in all sorts of Bodies or only in some To resolve this Query we must divide Bodies into inanimate and animate The most considerable inanimate Bodies are the Sun and Stars When we consider their Motions so regulate and so necessary to the Earth And on the other hand we suppose with Descartes that they were produced by an intelligent Being why should we not believe that we may place the use we draw from them amongst the Causes for which this Being created them But there is much wanting in inanimate Bodies to render them as perfect as animate Bodies The Disposition of our Muscle is much more admirable than that of the Celestial Orbs and the Eye of a Fly includes a thousand times more Art than the Body of the Sun Tho there is no absurdity to think that Stones Metals and other Bodies of this Nature are made for the use of Man their inward Disposition is so simple that it might be believed they were formed by the Simple Rules of Motion even as we see that the Cristallizations and Sublimations of Chymistries produce effects sufficiently wonderful But there is no comparison betwixt these sorts of things and Animals as Mr. Boyle proves at large for not to enter into an examination of the entire Bodies of Animals he chiefly applies himself to the structure of the Eye by which it s clearly seen that it was made for to see And this not only in regard to the Eye of Man that it may be proved but we may besides observe particular Dispositions in those of other Animals which render this truth very plain Frogs for example besides what their Eyes have common with ours have also a Membrane or Gristle wherewith they cover them without it's hindering their sight for tho this Membrane is very strong it is transparent and may pass for a kind of Horny Movable These Animals living not only in Water but also upon the Water side where there are often Shrubs and Bull-Rushes and moving themselves by Leaps if they had not these Fenses to their Eyes they would be in danger of putting them out at all times It may be observ'd by holding a Frog so that it cannot turn his Head if one strives to put out it's Eyes 't will soon be perceiv'd that at the very instant it will cover them with this Membrane and that as soon as the danger is over the Frog will draw it back without trouble The same thing is found in several small Birds who Fly and hop in thick Trees and Bushes whose Thorns might easily put out their Eyes without an Horny substance wherewith they cover them We know that Men and the most part of four Footed Beasts and Birds have divers Muscles by means of which they turn their Eyes where they please according to the occasion they have for ' em Flies on the contrary have none but in recompense have on their Eyes which are convex enough a great number of little Eminences capable of receiving the Rays which come from all Parts These Inequalities are particularly observed in the Eyes of Flies which fly upon Flesh by making use of a good Microscope Altho' Bees and other great Flies have immoveable Eyes yet the same thing is not seen in them To these Remarks may be opposed That the Eyes of Men being the most perfect the Eyes of all Animals should resemble it Mr. Boyle answers to that first That since divers Organs of Animals are perfectly well disposed for the Uses for which they are destined we ought to believe at least that it may be the same with Organs whose Structure and Use are not well known to us Secondly we ought not to consider the Eye after an abstract manner and simply as the Instrument of Vision but as the Organ of a certain Animal to whom it ought to serve in certain Circumstances And this far from doing any wrong to the Creator of the Universe renders him on the contrary much Honour if we consider that in the infinite variety of Animals which he hath produced he hath given them such Eyes as were needful to preserve themselves in such places of the Earth as they live in and to nourish themselves after the manner that 's most natural to ' em Thus tho divers Beasts as Horses Oxen and some others have a seventh Muscle to turn their Eyes besides the six which they have common with Men we must not conclude that their Eyes are more perfect than those of Man or that they have any superfluous part For these Animals having their Head stooping to seek out the Forage they eat could not have their Eyes turn'd downwards so long to the ground without great Weariness if they had not this seventh Muscle which serves them for that purpose But Men having no need thereof such another Muscle would but trouble them On the contrary it ought not to be thought that Animals whose Eyes have not all that is observ'd in that of Men are destitute of any part that may be necessary for them Moles for Example have Eyes so little that it is commonly believ'd they have none although those who have made a Dissertation of them have found they had Eyes But being obliged to remain in
that there being a great many Things made for our use and which notwithstanding we do not know and that the Things whereof we actually make use may have other uses which are besides unknown to us Libertines have long since objected That if other Animals had been made for Man they would not come into the World in a better State than he Whereas there are several produced in a condition of defending themselves from the Injury of the Air and of seeking their livelihood without the help of another To these slight Advantages is opposed that of Reason which hath enabled Men to form Societies and to become Masters of all other Animals by their Policy This Reason evinces That Man is more excellent than the whole Globe of the World or an Extent of much greater Matter without Intelligence So that do but look upon the outside of Things with regard only to the littleness of the Body of Man deny that the Earth and some of the Coelestial Bodies were made for him because they are infinitely greater and because an Intelligence such as the Soul of Man is much more excellent than all these Bodies Mr. Boyle moreover draweth from this Consideration an important Consequence which is That tho' Man receives no use from some distant parts of his Body he can nevertheless receive a very great one in regard of the Intelligence which animates it which raiseth it self by the consideration of the more distant Objects to the knowledg of their Author and acknowledgeth in a thousand ways his Power and his Wisdom and also renders him the Homage that is due unto him Why should we not believe that among the ends of God in producing these vast Bodies which their excessive distance hath not robbed from our Sight he hath proposed to make himself known to the innumerable Intelligences which he hath covered with Human Bodies This is the most probable Inference that Men have ever made thereof as Mr. Boyle sheweth But if we will yet consider Man as covered with a Body we must take heed of committing a gross Fault whereinto we fall by Imagining That nothing can go under the notion of having been made for Man but that which all Men have always made use of we ought to look upon Man from his Origin upon this Earth until his Dissolution he changes Habitation as does a Family which in divers times makes use of divers things altho' none of his Members do immediately participate of these Uses Thus an Infinity of Things whence much Profit is drawn of late have notwithstanding been made for Man tho' he made no use of them some Ages before us We may see particularly Examples thereof in the Original IV. The fourth Question is to know With what Precaution Physicians ought to make use of the Supposition of Final Causes Thence two sorts of Consequences may be drawn the one relates to the Author of Nature as when from the constant use of a thing it is concluded that it was made for that So after having acknowledg'd the use of Eyes we ascend to the Creator by saying that in creating the Eyes he had a Design to make a Machine as proper to produce that which we call Vision The other Consequences conclude from the Supposition of certain ends That Bodies ought to be disposed after a certain manner because otherwise they would not be proper to produce the Effect for which they are created Mr. Boyle reduces what he has to say upon this Question to five Propositions upon which he makes divers Remarks which are briefly there as also some of the most considerable Reflections which are made upon them 1. As for Coelestial Bodies in general it is Folly to conclude any thing about their Nature from the Supposition that God hath produced them for the use of Man Those who say That the Earth being the Place which Man Inhabits and the Sun having been created to light this Earth it follows from thence That the Sun turns round the Earth and not the Earth about the Sun against the Rules we have related They suppose that the only end which God proposed to himself in creating the Sun is to light the Earth and tho' that was so their Consequence may be denyed As to what regards the fixt Stars whereof some are so distant that there is no use of the Telescope to discern them it is yet more rash to suppose that they were only produced for our Earth tho' we do not deny but that we may draw from them both Moral and and Physical Uses It would be also a meer Presumption to conclude from thence that they are disposed after such a certain manner because that would seem more commodious for the use of the pretended King of the Universe It is much more reasonable to think that God might have proposed Ends which we see not in the Symmetry of the World Can it be said that the Angels which are more excellent Beings than we are take no share therein and that God in creating it had no regard to them On the contrary it 's well known that several Divines have conjectured with Mr. Boyle That the Angels were created before the Material World that they might render God the Praises due to him for the Creation of the Universe It may be these Intelligences perceive at first sight in this part of the Heaven what we discover only with difficulty by the Telescope and in other Bodies which we know not a profound Wisdom and as admirable Ends as those which we observe in Bodies which are nearest and most known to us To descend from Heaven upon Earth tho' it is very rationally believed that God made for the use of Man Metals and Minerals being such Things as he can procure there would be no Reason to believe that that which is round the Center of the Earth more than fifteen hundred Leagues below our Feet is made for us and even only for that end There could never yet a thousand Steps be dugg into a strait Line nor is there any appearance that the Industry of Men shou'd ever find the means to peirce the Earth Diametrically for a Mile and without that they can neither see nor apply to their use what it hides in its Centre We may notwithstanding judge by the knowledg we have of some other parts of the World that what the Earth includeth in its Bulk may contribute something to the Order and Symmetry of its Vortex wherein it is placed It might also be said that there are divers Things in the World which were produced not for themselves or upon a Design of immediately receiving some Benefit but because they were necessary Subjects of what God had directly designed to create So God it may be is the remote cause of Eclypses but yet they are a necessary Series of the Motion of the Planets and he did not think but that this Motion should be changed to avoid Eclypses 2. It is permitted to a
Physitian to gather from the use of some parts of the Body of Animals some of the particular ends to which they were destined We may even in some occasions upon the Knowledg which we have of Nature and of the Disposition of certain Parts establish probable Conjectures about the use of these Parts Mr. Boyle speaks here only of such ends which regard the good and preservation of Animals in particular Those who have any Knowledg in Anatomy cannot doubt of it if they consider the whole Machine of Human Bodies and the regular Functions which an infinite number of Parts perform therein without the one hindring the other tho' their Offices are very different It evidently appears that several Parts are destined to certain Effects and that they are justly disposed as they ought to be to that intent because if there happens any change this Effect either ceases entirely or is not produced without much difficulty The Epicureans object That Men make use of their Members in many things not that they had them given 'em for that Design but because we have found out by Experience that they were proper for them Nil Ideo quoniam Natum est in Corpore ut uti Possemus sed quod Natum est id procreat usum Lucret. lib. 4. But chiefly there are several Parts of our Body which perform their Functions without our being sensible of it and without our knowing how Such are our inward Parts the Heart the Liver the Spleen c. and as to the Members which we move as we please altho' we cannot imploy them before they are formed it followeth not in any respect from thence that a blind Power hath presided over their Formation without knowing what they should be good for That is only a Supposition as little reasonable as that of a Man wou'd be who should maintain that a Book was not made to be read but that we read it because Chance has formed it and writ it after such a manner as we have Power to read it Suppose we knew well the Structure of one part we might often affirm or deny certain Uses which are attributed to it Those who writ formerly of Anatomy and Opticks believed as well as the Philosophers of the Schools That Vision is made in the Cristalline Humour but the Jesuit Scheiner hath shewn the first Thing in his Treatise of the Eyes That this part of the Eye not being proper for that purpose another should be sought for which might be only the Coat or Membrane of the Eye My. Boyle affirms that having demanded of the famous Harvey a little before his Death what it was that might have given him occasion to find the Circulation of the Blood He answered him That it was the Disposition of the Valvulae or Folds which permit the Veins to bring back the Blood to the Heart but suffer it not to go to the Extremities of the Body only by the Arteries 3. There are Things so proper and so well disposed for certain Vses either in the Vniverse considered in its utmost Extent or in the Bodies of Animals so that we may justly conclude that Bodies were made by an Intelligent Being which hath thus designedly disposed them Mr. Boyle demonstrates this Thesis by a great number of Examples drawn from divers Animals of Europe America and Asia where he examins only the exterior Actions without engaging himself into any refined Disquisition because what we see is sufficient to convince a rational Man that an Intelligent Being formed the World We shall not stop at it because every Person can present to himself an infinite number of convincing Examples and like unto those which our Author relates There is no Body this day in Europe who hath any Learning that believes pure Chance was able to produce Animals but there are Men who believe that they are formed by the known Rules of Motion or at least by Rules which we know not Yet they must grant that an Intelligent Being established these Rules as Descartes does or say that they are from all Eternity in Matter as well as in Motion whence it would follow that there have been Animals on Earth from all Eternity which is contrary to History and good Sense moreover the supposing that Matter moveth of it self is to suppose as incomprehensible a thing as the greatest Absurdities of the most ridiculous Religion So that the Proofs of Mr. Boyle may serve to destroy this Sentiment tho' it does not directly aim at it 4. We ought not precipitately to conclude nor assert too affirmatively that a Thing is or ought to be the particular end for which any Body hath been formed or the Motive which induced the Author of Nature to produce it It is true there are some Ends that were designed in the Creation of Bodies which are so clear and remarkable that it cannot be doubted but these Bodies were effectively formed for these Uses as the Eye to see but there are several Effects either necessary or profitable for the conservation of Animals to which Effects one part is not sensibly more proper than the other It is very difficult likewise to observe the chief and the most considerable Use of each Part as appears by these Reasons 1. The whole Animal whose Members are examined is itself but a part of the Universe and consequently it cannot be affirmed that his Members have no Relation but to himself only and not with the whole Creation whereof it makes a Part. 2. There is Danger in affirming That a Member was not designed to such an Use because it seems as if it could better perform this Function if it was otherwise disposed without considering whether this Structure which is judged the best for this particular Effect would not be more disadvantagious to the Animal in some other regard or if it would not be contrary to some other End that the Author of Nature might have proposed to himself in the Production of this Animal 3. It is hard to determine what the principal Use of a Member is because it may be equally destined to several 4. Nature can accomplish the same End by divers ways equally sufficient for that Intent though they are not all equally commodious Mr. Boyle believes That these two Considerations ought to be joyned together because they are often found to be united We imagine sometimes without Reason That Nature employeth but a Part in some one Function whereas the Effect which she proposeth to herself is oft produced by a Series of Operations which succeed one another and to which different Members do diversly concontribute Besides that an Animal cannot subsist only by the means either of the Solid or Liquid Parts which are seen in it when it is opened It is a Machine that may be called Hydraulico-pneumatick whose Functions and perhaps the principal ones are not simply performed by means of the Blood or other sensible Liquors because they are Liquors but partly by their Motion partly by an
Invisible Fluid which is called the Spirits and partly perhaps by little Particles which are suddenly loosened from the rest or by a Portion of Air enclosed in our Body or by some kinds of Ferments all which things cease to act with Life and cannot be discovered by the means of Anatomy 5. A Physician ought not to apply himself so much to the Disquisition of the Ends of the Author of Nature as to neglect examining the manner whereby Natural Effects do happen and the Causes which produce them more immediately In effect the one is not incompatible with the other as nothing hinders us from knowing by what Springs and Wheels a Watch playeth when we have learned for what Design it was made A Physician who would not be unworthy of this Name ought to add the first of these Knowledges to the second The Book whereof we have given an Extract though full of Matter being little enough Mr. Boyle hath added fourteen Curious Observations about divers Infirmities of the Eyes It hath been already observed That he insisted much upon this part of the Animals to prove that their Bodies were form'd designedly so that these Remarks may serve only to confirm what he hath said There is but one Power and one Wisdom so great as is that of God which could have included so many things in so little an Organ And we have an occasion still to admire his Providence in that this Organ being composed of so many Parts and so easie to be spoiled It nevertheless is found to remain in the greatest part of Mankind in the same state from their Birth to their Death The Observations which Mr. Boyle gives us here are so much the more remarkable because he hath seen most of those Persons whose Unhappiness he relates This is the last which was translated Word for Word Men it may be may be persuaded That those who perceive Objects in a Light much less than it ought to be for others to discern it may rather be accounted to have an excellent Sight than to have infirm Eyes But although this Delicacy of the Organs of the Sight may be looked upon as a Perfection in Bats and Owls which cannot take hold of their Prey but in the Twilight yet in regard to Man who ought principally to act in full Day or in a Light almost equivalent we may be sensible of the Bounty of the Author of Nature in that he hath given him Eyes so qualified as they commonly are if he had the Coat or Membrane too tender it would be an Imperfection or at least a great Inconveniency as appears by the following Observation In the Army of Charles the First King of England there was an Ingenious Gentleman who was Major of a Regiment and being forced by the Victory of the Usurper to go seek his Fortune out of the Kingdom hazarded himself at Madrid to render his Prince a Service of very great Consequence after such a manner as was judged in Spain to be altogether void of Prudence he was seized and put into a Dungeon where there were no Windows but only a Hole in the Wall by which they gave the Prisoner his Victuals after which they shut it although perhaps not very exactly This Gentleman remained some Weeks without seeing any thing whatever and in a very deep Melancholy But after that it seemed to him as if he saw a weak Light which afterwards augmented from Day to Day so that he could discover his Bed or any thing of a like Bigness At last he came to discern Objects so little that he saw Rats which came to eat the Crumbs of his Bread that fell on the Ground and distinctly observed their Motions He related several other effects of his Sight in this obscure Place Which shews that this proceeded chiefly from his Organs which became tender staying so long a Time in such a dark Place as it was But his Affairs being changed and having recovered his Liberty he durst not immediately expose himself to a full Sight fearing left a too sudden Brightness should make him lose his Sight but thought he should accustome his Eyes thereto by little and little I add here continueth Mr. Boyle this strange History with much the less Difficulty because I have it from the very Mouth of this Gentleman He told me besides other Particulars which I dare not to mention here because I have not those Memorandums I took of 'm to refresh my Memory An Extract of a Letter written from London about the Description of a Ship built after a new Form by Sir William Petti AS all Men expected the Success of Sir William Petti's Enterprize of Building a Ship after a new Make so there ran a multitude of People to the Thames-Side to see this Ship Launched being empty when it was tryed It drew Water but seven Foot and an half They were going to name it Gemini because it was composed of two small Ships but at last it was called the Experiment because of the uncertainty of the Event it would produce To apprehend its Structure we must imagine two little Ships joyned together by a Plat-form so that between the two there may be a Space almost as large as the two Ships together through which the Water has an entire Liberty to pass The Keel of each Vessel is eighty Foot long The bigness with the Platform is only thirty two Foot The height from the Keel unto the Platform is fourteen Foot If this Ship is used in War it will carry fifty Pieces of Cannon two hundred Men and three Months Provision If it be used as a Merchant Ship it will carry three hundred Tuns The Advantages which are expected from this Ship are First That it will be swifter than those hitherto used 1. Because it will carry twice or thrice as many Sails as others do 2. Having no Ballast it will be lighter and consequently swifter Secondly They pretend that this Ship will be surer than others 1. Because the Figure of its Sides with the Water which runs between the two Ships will keep it from running aground 2. And having no Ballast it cannot sink what Breaches soever it may meet with especially if it be assisted by some Pieces of Cannon 3. It s Keel being supported by a great many streight Planks will defend it if it should touch the Ground with all its Weight 4. Because it will not carry its Noses under the Water and that its Mast will be sooner Break in the Tempest Thirdly They say this Ship is still more commodious than others 1. In that the Water passing with its full Force to the Rudder along its direct Sides it will make the Ship turn more speedily than others do whose Rudder receives only the broken Water by the Sides of those Ships which are rounder 2. This Ship not being so round as others will toss less in a Tempest and as it will not Rise or Fall but very little so they may make use even in
Life by all manner of Remedies but all was in vain Therefore he was brought the next Day Morning into the City to be Buried Dr. Willis Dr. Mellington Dr. Lower and I had the Curiosity to visit this dead Body to remark the Particularities thereof We found no considerable Wound in all the Skin His Face and Neck were black and livid on the right side of his Neck there was a small blackish Spot an Inch long and a quarter of an Inch large at most like unto a mark made as if it had been with a hot Iron an Inch long and a quarter of an Inch broad there was another a little bigger I think on the other side of his Neck under the left Ear and below on the left side of his Breast there was a place which was about nine Inches long and two Inches broad in some places more in others less which appeared burnt dry and like the Skin of a roasted Hog On the fore-part of the left Shoulder there was such another Spot almost of the breadth of a Six-pence yet it was not so black nor so much marked as that of the Neck from the top of the left Shoulder downwards towards this part of the Breast there was a little place of the Skin which was as it were broiled as if by that something entred into the Neck which went down towards the Breast and which afterwards extended further The most part of his Buttons were carried away the Neck of his Doublet was broken in two just before the left Shoulder and in some places the Stuff of his Doublet appeared as if it were cut off or taken away by a blunt Instrument but the Fashion with which it was lined did not appear to be broken His Hat was strangely torn round about the edges there was among other things on the Side a Hole big enough to put ones Fist through There were in other places deep Cuts to be seen which appear'd to be made by an obtuse Instrument As for the rest of the Cloaths we perceived nothing more and they had no smell of Brimstone The following Night we open'd the Head where we found no sign of Contusion The Brains were intire and in a good State the Nerves whole and without any hurt the Veins and Arteries sufficiently full of Blood so that none of the Company could say any thing against it It is true that this was done by a Candle and that each part could not be examined with all the exactness which could be wished for partly because of the Concourse of People partly because the Body was to be buried a little Time after Notwithstanding I believe if there had been a considerable Defect among so many Spectators some one would have discovered it There were some who imagined to see a little Cleft on the Scull and those who held him whilst it was sawed said That then they had felt some cracking but it was such a small Business that nothing certain could be known of it by the Candle On the right-Temple were seen some Hairs manifestly burned and the lower part of the Ear was a little blacker than that which was round about the upper part of the left Shoulder and the left Side of the Neck was yet Blacker than the rest of the Body yet without driness as if this Colour had not been caused but by the sediment of Blood After having thus examined the Head the Breast was opened and it was found that the Burning traversed almost the whole Skin which was scorch'd in these Places hard and like a Horn Yet there appeared nothing else under the Skin The Muscles were in their natural situation and had lost nothing of their ordinary Colour The Lungs and the Heart which we afterwards drew out of the Breast had their ordinary Colour and seemed nothing altered This is what was chiefly remarked To which I shall add That in the Night the Body swelled much more than it did in the Morning and that it had a strong and stinking Smell which notwithstanding might come from the Heat of the Weather and the multitude of People which was continually in the Chamber We have carefully related all the Particulars of the Visit of this Body because it being made by several most Learned and Experienced Physicians it may serve for a certain Ground to reason upon the Nature and the Qualities of Thunder An Extract of an English Iournal An Experiment to examine what Figure and Swiftness of Motion Produces or Augments Light and Flame THis Experiment was communicated by Doctor Beale as follows The fifth of May 1665. fresh Mackarels were boyled in Water with Salt and fine Herbs and when the Water was cooled very well the Mackarels the next Day were left in the Water to be seasoned On the sixth other Mackarels were boyled which were fresher in a like Water and on the seventh both the Water and Mackarels were put with the first Water and with the first Mackarels I relate particularly all these Circumstances because whether it be the Mixture of the Pickle made after one another or something else that was necessary was wanting the Experiment succeeded not another Time with the same Trial. On Monday the eighth towards the Evening the Cook moving the Water to take some of the Mackarels out observed That at the first Motion it became very luminous and the Fishes shining through the Water much encreased the Light although this Water by reason of the Salt and Herbs which they had boyled in it was rather Thick and Black than of a Clear and Transparent Colour notwithstanding being moved it was Luminous and the Fishes appeared through it altogether whole and very shining Where-ever Drops of this Water fell they shone after they had been moved and the Children took Drops in their Hands as large as a Penny and carried them up and down the House and the lustre of this Light made each Drop shew far and near as large as a six Penny-piece That Side of the Fish that was downwards was turned upwards but there came no Light from it and after the Water had rested long enough it shined no more Tuesday Night we began the same Experiment again and we saw the same things The Water shewed no Brightness before it was stirred and it appeared even obscure and thick in the Day as well as by Candle But so soon as a Hand was put into it it begun to shew Bright When it was strongly stirred it shined so that those who looked upon it at some Distance from thence even as far as the other End of the Chamber thought it was the Light of the Moon which came in at the Window upon a Vessel full of Milk And when it was stirred round more swiftly it seemed to be a Flame and there was a great Brightness both within and without these Fishes but chiefly about the Throat and some other Places which seemed to be broken in Boyling I took a bit thereof which shined most and adjusted
Instruments but particularly with the Microscope hath gathered them together and communicated them to the Publick in this Book which he hath entituled Micrography to wit a description of small Bodies because he principally examines what is least in Nature He begins with the Point of a very fine Needle which though it seems imperceptible appears by the Microscope which he made use of as large as the fourth part of an Inch. The Extremity of this Point does not terminate in a Cone as People imagine nor is it round or flat but obtuse unequal and irregular and resembleeth a Pin whose End is broken Moreover its Sides are not eaven as our Eyes do represent them unto us but knotty and full of little Cavities and Risings He saith also That having considered with his Microscope the Edge of a Razor well set it appeared as thick as the Back of a Penknife and observed several Teeth in it That the Surface of a Looking-glass well polished appeared to him before the Sun to be full of Rays and composed of an infinity of unequal Bodies which reflected a Light of several different Colours And that the best made Points which serve in printed Books at the separation of Periods appear like uneven Ovals and not rounderâ—han Chesnuts And it is not to be wondred at because the Files the Stones and other Things which are used to polish or to make round being composed of unequal Parts they must also of necessity leave several unequalities on the Surface of those Bodies upon which they act He also examined some very fine Linen-Cloath whose Threds through the Microscope appeared unto him as great as Ropes and he hath observed That that which renders those thin Cloaths so transparent is That there are many Holes betwixt the Thred almost like to the Bars which are put in the Grate of a Window He found out That the Waves which appear in divers Stuffs upon the highest Parts cause a different Reflection of Light and he remarked That in the Syphons and Tears of Glass There were several curious Things which the brevity of this Journal will not permit to relate After having spoken of the Works of Art he comes to those of Nature to which the Microscope is much more advantagious than to the others For there is this difference betwixt them That the Works of Art being always very imperfect and will be only seen afar off and the more exactly they are considered the more Defects are found in them But as the Works of Nature are the Effects of an infinite Wisdom they do not fear to be examined and always appear the more admirable as they are the nearer lookt upon Mr. Hook in this Treatise giveth several Descriptions thereof of which there is none but what is surprizing but as they cannot all be related here I shall only remark some of the most Curious 1. He describes the Foot of a Fly and expounds how these small Animals can suspend themselves upon the top of a Ceiling and thus to walk without falling Some have believed that their Feet were full of a sticking Moisture by means of which they adhere to whatever they touch but the true Reason is as it hath been found out by the Microscope That Flies have at the End of each Foot two Talons which easily enter into the least Pores of all Sorts of Bodies and moreover the Soles of their Feet are covered with an infinity of little Points like to the Combs of Carders with which they easily stick to the least unequality of the most polish'd Bodies There is nothing uglier than a Lowse and yet the manner wherewith it is represented unto us by a Microscope is as curious as this Insect is hedious in it self Mr. Hook hath drawn the Figure of it with the Microscope because it being a Foot and a half long if sheweth better than others how far this Instrument can enlarge Objects 2. A Lowse hath two Eyes placed behind its Horns quite contrary to other Animals for as it hath no Eye-Lids the Hairs through which it passeth would hurt its Sight continually It seems to have some Appearance of Chops Its Paws are covered with a Shell as that of Lobstâ—â—s and have two Talons with which it graspeth the Hair when it walks on the Head It hath upon its Breast a light transparent Substance like unto Horn and upon its Belly a Skin spotted through which may be seen that the white Spot which perhaps is the Liver of this Insect is agitated with a continual Motion Mr. Hook having shut up in a Box one of these Animals for two Days without giving him any thing to eat and having afterwards put it upon his Hand this Insect thrust its Snout into the Skin without seeming to open any Chop and immediately a little Torrent of Blood was perceived which passed directly and speedily from its Snout into its Belly by means of a kind of Pump which seemed to be the Heart or the Lungs Through the Scale of the Breast were plainly seen several Vessels which swelled up with this Blood which was carried and distributed into divers Parts Mr. Hook remarks that the Digestion is made in the Body of this Insect with a marvelous quickness For the black and thick Blood was seen whilst it sucked it when it was in it's Guts it appeared of a fair red and the Part which was distributed in the Veins was all white He adds that altho' its Snout was not the 25th part as long as Line and that it did not thrust it quite through the Skin yet the Blood was seen to come out not only in the Skin but even unto the very Cuticle 3. The Structure of the Sting of a Bee is not less marvelous It is composed of two parts whereof the first hath several Knots or Joints and besides that several Pricks which perfectly resemble the Nails of a Cat and which the Fly stretcheth or draweth in as it lists The other part is the point of a Sting which is shut up in the first as a Sword in its Scabbord and which is also armed on each side with Nails It is they which stop the Sting in the Wound which the Fly hath made and which hinder that it cannot draw it back But that which chiefly maketh the Pain is a corrosive and venemons Liquor which is shut up in the Scabbord and which being pushed into the Wound gnaweth the Fibres and causeth the Inflammation 4. The Leaf of a Nettle hath much Relation with a Sting For this Author remarks that it is covered with very sharp Pricks whose Base which is a little Sack or Bladder of a flexible Substance and almost of the Figure of a wild Cucumber includeth a sharp and venemous Liquor but the Point is of a very hard and strong Substance and hath a hole in the middle by which this venemous Liquor runs into the part which is prick'd and excites Pain therein Which may be easily perceived with a Microscope if one
4. What he hath remarked upon the Sea-Water which is on the side of Berkelse-Sea is also very Curious The bottom of the Sea is very marshy in that place In Winter it appears very clear in the middle of Summer it begins to whiten and in the midst are seen as it were small green Clouds Mr. Lewenhook having filled a Glass with this Cloudy Water and stirred it after having let it settle a whole day hath remarked in it as it were Strings of a Spiral Figure and thick as Hairs composed of small green Gâ—obules where were also an Infinity of small Animals round or oval figur'd which were of different Colour and moved on all sides but very slowly and which appeared a thousand times less than the least of those which are seen in Cheese Fruits or in Moldiness 5. Finally having exhal'd the Solution of Salt he found that the Saline Particles were either Round Pyramidal or Quadrangular and very polished An Extract of an English Iournal containing some Observations made upon the Salts and Oyls of mix'd Bodies MR. Coxes who made these Observations finds much probability in the Opinion of Vanhelmont who saith That the variety of Brimstone commonly makes the diversity of Species in the Mixt and that the most considerable Changes are made by the Separation of a Sulphurous Nature and by the Introduction of a new one This Brimstone is not a simple Body but inflamable and in form of Oyl This Oyl which is drawn commonly with the Water includes the principal Qualities of the mix'd But the Salts as well fix'd as volatile restore the Earth and Water to their elementary Simplicity if they retain not something of this Specifick Oyl So the fix'd or volatile Salts are different among themselves but proportionably as they yet retain some mixture of these Oyls Let one take some volatile Salt whatever let it be sublimated in a Vessel of Glass high enough for a gentle Heat let this Operation be reiterated several times it shall be found that there still remaineth some Oyl at the bottom of the Vessel and the Salts being deprived of this Oyl shall become very homogenious But because it is hard to rule the Fire so justly that no Oyl shall be mixed with Salts they may all be reduced to a certain Simplicity by a more easie way Spirit of Salt well rectified must be poured upon a certain quantity of volatile Salt a little purified When there shall be no more Ebullition and that the Salt shall be enough the Phlegm must be separated from it which is done with a mild Heat This Phlegm will carry with it some portion of the volatile Salt Sublimate what remains and you shall have good Armoniack Salt Mix it with an equal quantity of good Alcali Salt well calcin'd or pour upon it good and strong Grounds of an Alcali because the volatile Salts do not so well mix with the fixed as the Acids do the least degree of Heat shall sublimate the volatile Salt deprived of all its Oyl and by this means all the volatile Salts are reduced to certain common Proprieties What all these Artificial Operations do is yet more easily effected in the Air which is full of volatile Salts which are sublimated from Subterranean Places from Plants from Animals The Air depriveth these Salts of their Oyl but being dissolved in the Rain or in the Dew and carried in Vegetables they are specified by the other Principles tho' they may be easily reduc'd by Nature or Art to their first Simplicity The same Uniformity is the Spirits that have the taste of Wine which are nothing but the most subtle Oyl of Vegetables which are as it were pounded by Fermentation into lesser Branches than the Oyl For before the Fermentation there is Oyl drawn from it but not Winy Spirits after the Fermentation there remaineth a little Oyl and even after the Fermentation of a Plant when you draw the Oyl from it you 'll scarcely have any thing of the Winy Spirit When this Spirit takes with it some part of this Oyl whose Branches remain whole it puts difference among the Spirits but when after several Digestions or reiterated Distillations these oleagenous parts are cut into lesser Branches or that the degree of Heat which raiseth the Winy Spirits cannot raise those grosser Oyls what difference soever there was in the whole Bodies these Spirits became very homogenious and this is seen in changing the Oyls of Vegetables into a Winy Spirit which is done in several manners Put upon an Ounce of the essential Oyl of a Vegetable two or three Pounds of the Spirit of Wine well dephlegmed the Spirit immediately by a simple Agitation devoureth this Oyl and changeth it in its Nature New Experiments drawn from the English Iournal ONE of the principal Vertues of Salts which are drawn from Plants is to make the Image of these Plants to revive and appear in all its Beauty It hath been doubted a long time whether the Thing can be done Some do even as yet doubt thereof But the Experiments which have been made in France Italy Denmark and elsewhere suffer us no more to doubt on 't Mr. Coxes hath lately made some in England upon this Subject and he writeth that having drawn a great deal of Salt of Fern and dissolved a part thereof by the damp Air after having dryed it the rest of the Grounds being filtred became as red as pure Blood This colour denoted that there remained many Sulphurous Parts He put this Solution into a great Vessel or Bottle of Glass where after it had rested five or six Weeks a great part of the Salt fell to the bottom and became browner whereas the upper remained white And then it was that upon the Surface of this Salt there was seen to rise up a Fern in great quantity When the Fern was burned it was as yet betwixt dry and green So the Salt was as it were Tartarous and Essential being dryed by a great Fire it diminished much in Weight and became whiter because there had been before some Oyl and some Acid. Having mixed equal Parts of these Ashes which came from the North and which are called in English Pot-Ashes with Armoniack Salt there arose immediately a volatile Salt and some time after he saw appear a Forest of Pines Deals and of another kind of Trees which he knew not An Extract of a Letter of Mr. Hugens of the Royal Academy of Sciences to the Author of the Iournal of the Learned concerning the Catoptrick Glass of Mr. Newton I Send you the Figure and Description of Mr. Newton's Telescope As to my Opinion which you desire to know touching this new Invention though I have not as yet seen its effect I think I may say it is Fine and Ingenious and that it will succeed provided there be Matter found for the Concave Looking-Glasses which may be capable of a lively and even polishing as that of Glass which I do not despair of The Advantages of
capable of suffering by the Dilatation of their Pores may make it credible that the Small Egg entred the Covering of the Great one without Difficulty notwithstanding the little Disposition which its blunt Figure gave it for penetrating and that the Pin passed through the Body of the Hen without wounding her though its pointed Figure was very capable of doing it It appears that the insensible Motion of Things which are pushed by little and little produceth these two marvelous Effects It is seen that the Parts of the Plants although blunt such as the Points of Sparrow-grass penetrate the most hard Earth by the slow Strife they make and there are Persons who thrust sharp-pointed Pins up to the Head in their Arms and Legs without Pain because they are used to it by little and little It seems nevertheless That nature finds more safety to make blunt things pass which are capable only of dilating the Pores of Living Bodies than those which by their Figures are more sharp and this is seen by the Care it hath to make as it were a Case to the Point of a Pin which we speak of And we have moreover observed a like Providence in the Dissection of a Duck in whose Ventricle we have found a great Knot of Ribbons made of Thred and Gold-Lace which being a Weaving of small Bars of Metal capable of tearing the Skin of the Ventricle and Intestines each Bar was covered as with a little Leather which took the Roughness away yet we have further remarked in the Ventricle of an Ostrich That two coyned Pieces which it had swallowed seemed only to have been kept a long Time and were not covered with this Crust so much as in the very Places of their Cavity because perhaps these Pieces of Metal were not capable of hurting the Body their Figure there being some Reason to believe That things which hurt the Parts by their asperity make a Salt come out capable of causing the Coagulation of the Humour whence this Crust is produced Howbeit the Examples of Penetration which blunt Bodies may make and the Histories which we have of this Nature about Bodies swallowed and entred by Places where there is no apparent opening render this Thought probable That the little Part which was found harder about the Point than the Film of an Egg is ready to descend into the Channel called Oviductus might penetrate these Films being pushed on softly and insensibly An Extract of an English Iournal containing some very Curious Remarks made by Dr. Grew about the Structure and Vegetation of Plants THE First of these Remarks is That in Plants there are organick Parts somewhat like those of Animals so that according to him one may say they have Entrails a Heart a Liver c. 2. That all the Entrails are not of the same kind but that they contain divers Liquors and that the Concurrence of two Liquors particularly different is not less necessary for the Vegetation and Nourishment of Plants than for that of Animals 3. That the whole Body of a Plant in respect to its Structure is like a Piece of Lace in the same Form as it appears upon the Cusheon The Substance of the Liver and the Parts which are about it are like so many small Threds those which are neaâ— unto the Heart turn on both Sides and form divers little Bladders of the Barks like to small Threds that are turned and moved in making Lace and cause the little Holes which appear in it 4 That the Juice supplying the Place of Blood in Plants there is a continual Profusion made on 't and a Circulation very much like the Blood in Animals 5. That the Motion of the Air in Plants is not less necessary for their Vegetation than the Motion of the Juice that it enters into it by the Trunk and particularly by the Root from whence it is distributed into all the Parts of the Plant. 6. That the Juice is not always the same that it is at first like Oyl afterwards like Milk and that it is apparent from the grosest Parts of the Juice which are thus found the Matter of Rosin and Gum are produced upon the Body of Trees 7. That the Motion of the Juice ascends up to the Top of the Branches by the newest Fibres which compose the last Circle which is formed in the Body of the Tree and he pretends That there are so few of them in the oldest Fibres that it may be said they are rather filled with a kind of Vapour than a true Liquor Notwithstanding as this Vapour moistens the sides of these old Fibres yet it doth not nourish them and it is for this Reason that Onions and other such like Roots being only plac'd in a moist Air encrease and grow An Extract of a Letter written from Florence concerning a prodigious Fire in the Air. AN Hour after Sun-set there appear'd in the City of Florence in Tuscany so great a Brightness by the means of a prodigious Fire which run in the Air that it was thought by a new Miracle the Day would re-appear Every one spake as he thought of this new Prodigy and gave it a Name according to his Fancy Some affirm'd they had seen a Flying Dragon which vomited Flames and heard his Hissings others call'd it a Column a Beam or a great Club of Fire others gave it the Name of a Fatal Comet which foretold very great Misfortunes But intelligent Persons agreed that in the middle Regions of the Air there was seen at the beginning a little whitish Flame like unto a little Cloud which immediately darkned the Moon and which kindling still stronger became in a little time of a considerable greatness and thickness It 's Course lasted not long It first appeared under Arcturus thence running with a surprising Impetuosity against the Motion of the first Mobile and whistling after a frightful manner it came to the vertical Circle and travers'd the Zodiack under the Lines of the Lobsters and Gemini but coming at the right Shoulder of Orion it fell into a Cloud which was at the West as if it had been entirely quenched there was no more Fire nor Brightness seen but during the Space of eight Minutes a great noise was heard much stronger in some places than in others and which might pass for an Earthquake This Prodigy ought not to go for a new one in Italy for we find that in the same City of Florence in 1325. a Figure as it were a Spindle of Fire was seen to fly at Night in the Air which was very big In 1352. there was likewise seen in the Air after Sun-setting a great Mass of gathered Vapours which was accompanied with a noise as great as a Thunder-clap In 1353 and 54. there appeared two more The first as a great Serpent all in Fire about one of the Clock at Night and the other about six at Night like flying Fire Finally in 1557. there appeared in the Air a great Vapour kindled which was
Inspired him with resolutions to Re-establish the Faith of Nice had already ordered being at Thessalonica by an Edict of the 27 th of February that all his Subjects should Embrace concerning the Holy Trinity the Opinion that was espoused at Rome and Alexandria that those who should profess it should be named Catholicks and the rest Hereticks that the names of Churches should not be given to the latter and that they should be obnoxious to Civil Punishments as well as to Divine Vengeance Being at Constantinople and having observed the great Multitude of Heterodox whereof this City was full he Published an Edict more Severe the Tenth of Ianuary in the Year CCCLXXXI by which he Recalls all those that might have given any Liberty to Hereticks and takes from them all the Churches they had in the Cities commanding them to deliver them to those who followed the Faith of Nice He sent word after that to Demophilus an Arian Bishop to Subscribe to this Council or resolve to quit the Churches of Constantinople Demophilus without Ballanceing took the latter Party and advertised the People that the next day they should Assemble without the City And the Arians were thus Dispossessed of the Publick Churches which they had during Forty Years After this Theodosius was Accus'd of wanting Zeal and some would have had him employ'd Violence to have reduced the Arians as Gregory reports tho he disapproves of the Heat of those who found fault with the Conduct of Theodosius because of that and declares against those that pretend to force Consciences The Emperor having sent for Gregory received him with much Affection and told him he was going to put him in Possession of Constantinople For fear the People the greatest part whereof followed the Sentiments of Arius should rise Theodosius sent Soldiers to Seize the Church of St. Sophia and made Gregory to be Conducted by others through the midst of the People which Cryed on every side and was in as much Concern and Despair as if Constantinople had been Taken which cou'd not be an acceptable Spectacle to a Wise and Moderate Bishop Tho the Sun was Risen it was so full of Clouds that it might have been said it was Night But the Sun immediately appeared when Gregory went into the Churh This Circumstance deserved not to be taken notice of if our Bishop had not related it as some extraordinary thing after having said That although he is one of those who regards not such sort of Thoughts he believes notwithstanding it is better to add Faith to all than equally to refuse to believe what is said So soon as they were in the Church Gregory was demanded for Bishop by the Cry of all the People which was there which he made to cease in telling them by a Priest that they should give God Thanks and not to Cry He was threatned with no Danger except thaat one Man drew his Sword and immediately put it into the Scabbard But although the Arians had given up their Churches they never the less Murmured amongst themselves and were enraged for their being driven away Gregory believed with a great deal of reason that the Heterodox might be drawn by Mildness and used it more willingly than the Authority of the Emperor He complains of a parcel of unhappy young People who called Mildness Cowardice gave Fury the name of Courage and would have the Arians to be irritated and inflamed with Anger The Moderation of Gregory did not displease Theodosius who some times would send for him and make him eat at his Table Notwithstanding our Bishop would very seldom be at Court though others were continually there to gain the Favour of the Emperor or of his Officers and made use of the pretence of Piety to advance themselves and ruin their Enemies As he was Old and of a weak Constitution he was often Indisposed which his Enemies attributed to too great Tenderness Being one day in Bed a Man was sent to Assassinate him who touched with Repentance confessed to him at his Beds Feet that he was set on work to have committed this Crime and obtained Forgiveness As to the Revenues of the Church Gregory saith that finding no Account out neither in the Papers of those who had been before him Bishops of Constantinople nor amongst those who had the care of gathering them he would not meddle with them and took nothing on 't that he should not render an Account for the same Theodosius at that time called a Council at Constantinople either to Condemn divers Heresies or to Establish Gregory according to the Canons in the Episcopal See of that City But before we relate what passed therein as to what concerneth Gregory it 's necessary to say somewhat of the Speeches he made whilst he was at Constantinople and which remain yet amongst us Basil Bishop of Caesarea Dyed the First day of the Year CCCLXXX Gregory made a Speech in Honour of him some time after not being able to render his Friend this last Duty as soon as he would He praiseth the Ancestors of Basil who were Persons of Quality and moreover Christians from a long time He saith that during the Persecution of Maximinus some of the Ancestors of Basil being retired into a Forest of Pontus without any Provision and Arms to go to Hunt they prayed God to send them some Game or Venison which they saw in this Wood and that in the very Moment God sent them a great number of Deers and such as were of the Fattest who shewed they were troubled not to be called for sooner Gregory is Merry enough on this Subject according to the Custom of Pagan Orators who do the like in respect to the Pagan Fables That which there is of worst consequence in it is That this renders Suspicious the other Narrations of Gregory 2. Afterwards he makes an Abridgment of the Life of Basil and insists on each Place according to his Custom with much Exaggeration Figures and Moralities Speaking of the manner he himself had passed his Life he saith that he wishes His Affairs may prosper better for the future by the Intercessions of Basil. 3. The ways whereby in his time Men advanced in Ecclesiastical Charges were no more Canonical than the ways which are imployed this day upon that account if Gregory may be Believed After having said that in other Professions Men were advanced by degrees and according to the Capacity they had he assures us that the chief Places were attain'd as much through Crimes as Vertue and that the Episcopal Sees were not for those who were the most Worthy thereof but for the most Potent c. No body takes the name of Physician nor of Painter who hath not studied the nature of Maladies that hath not well mixed Colours and Painted many things but a Bishop is easily found not after his being formed with care but out of hand as the Fable hath feigned that the Giants
is transferred by reason of Inconvenience of so many Printers that were forc'd to be employ'd upon 't the only difference in these two Tomes is that the Extracts of the Fathers of the Fourth Age which are in the second Volume are longer and consequently more exact than those in the first He begins with Eusebius of Caesarea whom his Ecclesiastick History hath rendred so celebrated of whom he gives a very dissinterested Judgment Pag. 19. Although he found no difficulty in the Council of Nice to acknowledge the Son of God was from all Eternity and that he absolutely rejected the Impiety of Arius who said that he was Created out of nothing and that there was a time when he was not yet he always found it hard to believe the Term Consubstantial that is to confess that the Son is of the same Substance with the Father and after he had received it he gave such a Sense of it as establish'd not the Equality of the Son with the Father since he speaks thus in a Letter that he writ to his Church to give it an account of his Conduct When we say that the Son is Consubstantial with the Father we Mean only that the Son hath no resemblance with the Creatures which were made by him and that he is perfectly one with the Father by whom he was begotten not of another Hypostasis or Substance When we would justifie Eusebius in respect to the Divinity of the Son it is more difficult to defend what he says of the Holy Ghost For he affirms not only in his Books of the Preparation and Evangelick Demonstration but also in his third Book of Ecclesiastick Divinity that he is not the true God The holy Spirit is not God nor the Son of God because he has not taken his Original from the Father as the Son has being in the number of such things as are made by the Son This shews says Mr. du Pin that Socrates Sozomenes and and some Modern Authors have been mistaken in excusing him entirely whereas on the other side 't is a very great Injustice to call him an Arian and even the head of them as St. Ierom does His Judgment upon other points of Religion appears very Orthodox to the Author and in respect to his Person he says he was very much dissinterested very sincere loved Peace Truth and Religion He authoris'd no new Form of Faith he no way endeavour'd to injure Athanasius nor to ruin those of his Party He wisht only to be able to accommodate and unite both Parties I doubt not adds Mr. du Pin that so many good Qualities was the Cause of placing him in the number of the Saints in the Martyrologies of Usard of Adon and in some ancient Offices of the French Churches It is true he continued not long in the peaceable Possession of this quality of Saint But it would be in my opinion a very great boldness to judge him absolutely unworthy of it The second Author in this second Volume is the Emperor Constantine whose pretended Donation he rejects as well as the false Acts attribubuted to Pope Sylvester because nothing to him seems more fabulous If Constantine was the first Christian Emperor he was also the first that made Edicts against the Hereticks But he did well in not pushing things to that Extremity as his Predecessors have carried them to It is true that he sent Arius into Exile and the two Bishops that had taken his part in the Council of Nice and that he caused all these Hereticks Books to be burnt But he afterwards recall'd him and banished St. Athanasius to Treves He made also an Edict in the Year CCCXX against the Donatists by which he commanded those Churches they possess'd to be taken from them but the Year following he moderated the Rigor of it permitting those who were exiled to return to their Country their to live in rest and reserv'd to God the Vengeance of their Crimes This alteration of his Conduct sufficiently shews that this Prince on these occasions acted not according to his own Reason but according to the different Motions that inspired the Court Bishops who made him the Instrument to execute their Passions He was not of himself inclin'd to persecute Men for Opinions in Religion for the 27th of September the CCCXXX Year he granted the Patriarchs of the Iews an Exemption from publick Charges In the Month of May Anno Dom. CCCXXVI he made an Edict to forbid the admitting into the Clergy Rich Persons or such as were Children to the Ministers of State The occasion of this Edict was because many Persons entred themselves amongst the Clergy to be exempt from publick Charge which was a great Oppression to the Poor And Constantine thought it very reasonable that the Rich should support the burthensom Charges of the Age and that the Poor should be supported by the Riches of the Church Grotius M. Ludolf and others have observed the Disputes of the Eutychians and Nestorians were not really such as they were imagined for many Ages Mr. du Pin is not very far from this Opinion since he says p. 80. that the Eastern People always applyed themselves more particularly to observe the distinction between the two Natures of Iesus Christ than their intimate Union whereas the Egyptians speak more of their Union than Distinction Which has been since the Cause of great Contestations that they have had amongst themselves upon the Mystery of the Incarnation As the Life of St. Athanasius is one of the most remarkable of the Fourth Age for the variety both of his good and bad Fortune so Mr. du Pin relates it more at large It 's plain that from the time of this Father Persons were very much inclin'd to the Exterior parts of Religion since two of the greatest Crimes which the Arians accused St. Athanasius of were breaking of a Chalice and Celebrating the Mysteries in a Church that was not Consecrated We may also observe after these Authors that the Communion was then given to the Laicks under both kinds that there were Women which vowed Virginity which were not Cloister'd up that there were Priests and Bishops married that the Monks might quit their State and take a Wife That it was not permitted to make new Articles of Faith and that even the Ecumenick Councils were only Witnesses of the Faith of their Age whereas they authoritatively judged of such things as regarded Discipline Thus the Bishops of Nice said well in appointing a Day for the Celebration of Easter It pleases us we will have it so But they express'd themselves quite otherwise in respect to the Consubstantiality of the Word since after having given their Opinions upon it they content themselves with adding Such is the Faith of the Catholick Church As for the rest although St. Athanasius was an Ardent Defender of this Council he was not for having those treated as Hereticks which could not without difficulty make use of the
division without excepting even the Spaniards altho' he has been pretty bountiful to them What he says of the Manners and Wit of the Chinese is admirable they keep no Memoirs of their Warlike Princes and reserve their Elogies for the Peace Makers and Righteous They never delighted in Conquests unless the desire of living under so wise a Government invited by their Neighbours to submit but they constrained none being only concerned if men who wanted this happiness refused to participate with them They acknowledge none as Gentlemen but Men of Learning t is derogatory amongst them and reduces them into a Plebean state to forsake this profession The Counsellors and Favorites of the Prince are all Philosophers and when he commits a fault they reprehend him with so much Liberty and Freedom that the Prophets took not more in respect to the Kings of Iudah If they don't make use of this Priviledge the People censure them and look upon 'em as weak Men and degenerate from the Courage of Confutius and other Philosophers who have retired from the Court in a time of Tyranny They reproach them to their face with Cowardise and say that they are neither Philosophers nor Men of honour since for their own private Interests they abandon the good of the Publick As for their Wit Mr. Vossius believes they surpass all the World and that after having learnt from 'em the Compass Printing and many other admirable things he doubts not but there remains much finer Inventions amongst 'em than we have borrowed of 'em He tells us wonderful things of their skill in Physick and above all their Art in knowing the Diseases by the differences of the Pulse They are so admirable in that respect that they look not upon a Man to be a good Physitian if after having felt divers places of the sick persons Arm he does not without asking Questions discover from what part of the Body the Distemper proceeds as well as the nature of it 'T is very pleasant to read all the curious things that Mr. Vossius has related upon this subject and upon the Ability of this Nation in all the noble Arts. He pretends that they made use of Powder and Cannons many Ages before the Europeans were acquainted with them and adds to it the Original and Progress of Powder amongst the people of Europe The other Pieces which compose Mr. Vossius's Works are not less worthy of particular observation but having been long upon this there 's a necessity of being brief upon what follows 1. He treats upon the Constructions of Galleys very learnedly 2. On the Reformation of Longitudes The Author maintains that the observations of Eclipses have more confounded this matter than any thing whatsoever because they have not sufficiently regarded either Refractions or Shadows He corrects many errors that concern the extent of the Mediterranean Sea which has been render'd much less than really it is he shews also that the like faults have been committed upon many Eastern parts of Asia and says that the dispute betwixt the Portuguese and Spaniards touching the Division of the New World has produced strange Alterations both in Longitudes and Geography 3. He speaks of Navigation into the Indies and Iapan by the North this Treatise contains many curious and useful observations 4. He examines the cause of the Circles which appear sometimes about the Moon Upon which he has some thoughts perfectly new for he believes these Circles proceed from the Mountains in the Moon because they produce their Images reverst in the Air that is under them which he maintains by some experiments Amongst others he relates this that some English Merchants being on the Pick of Tenariff observed that as soon as the Sun arose the shadow of this high Mountain convered not only all the Isle of Teneriff but also the great Canarie and all the Sea even unto the Horizon where the top of the Pick seem'd to appear reverst which sent back its shadow into the Air. He tells us a very surprizing thing viz. that the shadow of this Mountain extended as far as the Levant to the place even from whence the Light came since the great Canarie which is at the East of this Pick is covered with the shadow What he adds concerning the Sea between this Mountain and the grand Canaries is very remarkable for he says it appears not larger than the Thames although there is fourteen Leagues between these two Isles 5. He treats of the fall of heavy Bodies and explains it according to the Cartesians by the Diurnal Motion of the Earth upon its Center but establishes a Principle unknown to Mr. Des Cartes viz. That a Body which is moved Circularly approaches nearer to the Center than is possible when its Axis is perpendicular to the Horizon But if its Axis is parallel to the Horizon then it is removed from the Center as far as 't is possible He relates an Experiment that he says was made some times agoe and which is quite contrary to Mr. Hugens's given us by Mr. Rohault for whereas Mr. Hugens says that the Particles of Spanish Wax dipp'd in a Vessel full of Water which is turn'd upon a Pirot are removed farther from the Center and soon arrive to the extremities of the Vessel Mr. Vossius has found out that Balls of Leed and Iron thrown into a Vessel of Water which is moved circularly tend towards the Center of the Vessel whereas Bowls of Wood which float upon the Surface of the Water make towards the sides of it The rest of the Book is a Treatise upon the Oracles of the Sybils which Mr. Vossius published in the Year 1672. There 's also the Answer that he made sometime after to the Objections of Mr. Simon scatter'd throughout his Critical History of the Old Testament and a Reply to that part of the Discourse which concerns him in Father Simons's Disquisitiones Criticae de varâ—s Bibliorum Editionibus Historia Plantarum c. Or Ray's History of Plants Tom. 1st London 1686. SInce Baubin published his History of Plants and Parkinson his Botanick Theater a great Number of Plants have been discoved that appeared not in their Collection Several Authors have described many that were unknown to the Botanists that liv'd before them But no one yet has ever gathered them together in one Piece like our present Author who has also used much more Method than has yet been observed on the same Subject He divides Plants into Genders and Kinds and gives an account of those that resemble them in their principal parts as in their Flower Seed and Films which cover them He thinks this Method is the most Natural and easie to attain in a little time to the knowledg of Botanicks and doubts not but any one that will apply himself to this study may without the help of a Master by following these Rules to accomplish it and be well acquainted with Plants If any Plant shou'd be found which comes not under these
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
p. 314 H. § HIstory of the Athenian Society Giving an Account of the Novelty Advantage First Inventor and Occasion of the Useful Undertaking the Difficulties that attend it the Noble Daring of the First Author with a particular account of the rest the Reasons why this Society assumed the Title of Athenian The Progress Methods and Performances of the Society when Establisht A Prospect of what the World is suddenly to expect from it and likewise what it has Reason to hope for hereafter with a too-favourable Account of both the Principles of its opposers and the Injustice of their Endeavors to all which is prefixt an Ode made by Mr. Swift as also several Poems written by Mr. Tate Mr. Molleux Mr. Richardson and others These heads are all largely treated on in the forementioned History which is prefixt to the First Volume of the Athenian Gazette * HAir and Nails of Dead People v. 1. n. 4. q. 10. History whether any true except the Bible v. 1. n 9 q. 4 Heaven or Hell whether local v. 1. n. 9. q 5 Hope or Fruition which most pleasant v. n. 14 q. 2 Heathen how to be convinced that our God is the true God v. n. 14. q. 9 Happiness wise men or fools v. 1. n. 20. q. 9 Homer and Virgil your sence of 'em desired v. 1. n 21 q. 7 Horace whether translated right v. 1. n. 21. q. 9 Hairs an equal number on any 2 Mens head v. 1. n. 21. q. 13 Horse why it emits a square Excrement v. 1. n. 23. q. 5 Hell punishment whether equal v. 1. n 27. q. 3 Husband where likeliest to get one v. 2. n. 13. q 5 Husband whether lawful to pray for one v. 2. n. 15. q. 1 Husb. a Lady wou'd know when she shall get one v. 2. n. 15 q. 2 Hiccough whether pronouncing the word one v. 2. n. 17. q. 14 Hearing or Sight which best to lose v. 2. n. 18. q. 9 History says that Aeneas lived in the days c. v. 2. n. 29. q 11 Habit what it is whether to be overcome v. 3. n. 1. q. 1 Handsome Wife whether a happiness v. 3. n. 4. q. 12 Highlanders of Scotland Sawcy Rebels v. 3. n. 11. q. 9 Heaven will there be Sexes there v. 3. n. 13. q. 2 Harangue whether pleased with it v. 3 n. 14. q. 7 Hating Cheese and other Antipathies v. 3. n. 16. q. 6 Husband willing to part with his Wife to another Man v. 3. n. 19. q. 1 Hue and cry after lost piety whether 't is not time v 3 n. 20 q. 4 Horse unfound am I oblig'd to tell the Buyer so v. 3. n. 21 q 6 Horses and Men compar'd in their breed v. 3. n. 24. q. 11 Hair why not grow on the Face of a Woman v. 3. n. 29. q 4 Hebrew word of the World being a Chaos v. 3. n. 30. q. 2 Hanging in Chains alive v. 4 n. 2. q. 5 Husband and Wife when they cannot agree may they part v 4. n. 2. q 7 Heb. 6.4 5 6. how to be understood v. 4. n. 2. q. 8 Horse Neighs is it Rejoycing or Angry v 4. n. 2 q. 13 Husband gone to Virginia 8 years may she Marry v. 4. n. 7. q. 3 Homunculus c. v. 4 n. 7. q. 4 Hag is there any such thing as Witch-riding v. 4. n. 8. q. 4 Horse whether cheer'd by Bells and Harness v. 4 n. 9. q. 9 Horse from whence proceeds it being broken winded v. 4 n. 17. q. 2 Hainousness of the Sin of Astrologers v. 4. n 23 q. 4 Hammers of four ounces drive a double Ten into a Plank v. 5. n. 2. q. 2 Heads of thing 's best to enter Children in v 5 n. 3 q. 1 Heads of things how to refer to 'em v. 5. n. 3. q 3 Hair turn'd Gray at 20 years of Age v. 5. n 6. q. 7 Hobbs or L'Estrange the better Christian v. 5. n. 14. q. 1 Heaven how far is it there v. 5. n. 18 q. 4 ‖ HOn Camps Apology for the Sacred Scritures 1 Suppl p. 22 Heat or cold which is most supportable 1 Suppl p. 28 History of the Empires and Princes during the First Six Ages of the Church 2 Suppl p 1 History of Monsieur Constance 2 Suppl p. 8 Huygen's Treatise of Light 2 Suppl p. 14 Heat whether better to heat one by fire or exercise 2 Suppl p. 30 Hebrew Points by whom and where invented 5 Suppl q 2 p 9 Habits have they Parts c. 5 Suppl p. 15. q. 17 †HIstory of Great Britain p. 95 History of a Christian Lady of China p. 156 History of the East-Indies p. 159 Hook's Micrographia or some Philosophical Descriptions of Minute Bodies made by Magnifying-Glasses with Observations and Enquiries thereupon p. 221 History of Animals mention'd in Holy Writ in which the Names of every one are drawn from their Originals and their Nature Profits and Vses are Explained p. 434 I. * IDea of the Spiritual World v. 1 n. 3. q. 1 Individuation of Separate Souls v. 1. n. 3. q. 2 Infant Soul what conception of things v. 1. n. 3 q. 3 Islands how they came to be Inhabited v. 1. n 4 q. 2 Ill desires gâ—cst at by undecent habit v. 1. n. 5. q. 6 Iudicial Astrology whether lawful v. 1. n. 6. q. 3 Incest whether it be Malum in se v. 1. n. 12. q. 6 Iewish Custom of Marrying at 25 c. v. 1. n. 12 q. 7 Intellect what there was it first in the Sences v. 1. n. 21. q. 16 Jacob's Rod how influenced it Laban's Cattle v. 1. n. 21. q. 17 Jephtha whether he Sacrificed his Daughter v. 1. n. 26. q. 3 Ioy its effects v. 1. n. 29. q. 1 Ingratitude to former Benefactors v. 2. n. 1. q. 3 Idea of a thing but when we speak of God v. 2. n. 7. q 1 Individuation what is it v. 2. n. 8. q. 1 Infallibility where lies it now the Papal Chair v. 2. n. 19. q. 6 Ingratitude what Punishment fit for it v. 2. n. 23 q. 13 Ink how to take it off from Paper v. 2 n. 24. q. 21 Jews why they make their Idols like a Calf v. 2. n. 30 q. 2 Iealousie how to cure it v. 3. n. 4. q 20 Informer whether not now a Rogue v. 3. n. 7. q. 4 Iustice of Peace Tippling in Sermon time v. 3. n. 7. q. 4 Iron laid on the Cask why it prevents Mischief by Thunder v. 3. n. 9. q. 9 Irish Fugitives that received Alms v. 3. n. 14. q. 3 Josephus Dr. Burnet's opinion of it v. 3. n. 14. q. 8 Judas how hang'd and yet burst asunder v. 3. n. 18. q. 7. Injuries how to be forgiven v. 3. n. 22. q. 6. Jew Mahometan Quaker c. may they expect future happiness v. 3. n. 23 q. 4 Infans c. thow they shall arise at the last day v. 3. n. 23. q. 5. Image of God should we form in our minds v. 3. n. 25. q 5. Jacob did he
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