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
might both have condescended a little nearer Afterwards we have an Account of several Schisms and the manner of their Growth all along very curious in his Remarks and very plentiful in the Citation of his Authorities in the Margent to which for greater Satisfaction we refer the more inquisitive Reader The Second Part of the Enquiry into the Constitution Discipline Unity and Worship of the Primitive Church that Flourish'd within the first Three Hundred Years after Christ. 1. IN the First Chap. of this Second Part he begins with the manner of their Publick Worship in the Primitive Church when the Congregation was assembled the first Act of Divine Service was reading the Holy Scriptures and sometimes the Epistles and Tracts of Eminent and Pious Men he that read the Scriptures was particularly destin'd for that Office being the Lector which as we said above was preparative for an higher Office how long they read our Author could not determin but he says it was a considerable part of the Divine Service Then follow'd singing Psalms the Matter he says was not always the same some times as he Cites out of Tertullian they Sung an Hymn out of the Bible or one of their own composing one of their Hymns as he tells us being made on the Praise of our Saviour began thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hail Light they sung with their Voices altogether some times alternately Origen de Orat. § 6. Pag. 7. Ep. ad Trajan 'T was in Rhime Metre and Consort He mentions particularly the 133. Psalm Oh how good and pleasant it is for Brethren to dwell together in Unity c. After singing of Psalms Preaching succeeded Scripturae leguntur Psalmi Canuntur ad Locutiones proferuntur Tertull. de Anima c. 3. p. 530. Scriptures are read Psalms sung and Sermons pronounced The Subject of the Sermon was usually a Commentary or Explanation of the Lessons which were just before read according to Iustin Martyr Ap. 2. p. 98. The Bishop made a Sermon by way of Instruction and Exhortation to the Imitation of those excellent things which had been read They usually preach'd about an Hour Origen Hom. de Engast p. 29. The manner of their Sermons was thus they began with a short Exordium and then explained Verse after Verse or Sentence after Sentence shewing the natural and literal Signification of the Words and then the Spiritualized or Mystical meaning of them and concluded with a suitable Application of all regarding the Quality of their Hearers and suiting themselves to their Capacity he gives some Instances of the Laity who by the Permission of their Bishops were suffer'd to Preach some times but never but upon sufferance and they were only such as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit to profit the Brethren II. He continues his Inquisition in the Primitive Worship and informs that as soon as Sermon was ended they all rose up and offer'd their Prayers unto God Justin Martyr Apol. 2. p. 98. The manner of their Praying was with their Faces towards the East for these Reasons which by the way might give light why we make the Communion-Table at the East-end of our Churches 1. Because the Title of East is given to our Saviour in the Old Testament the Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an arising or sprouting out in the Greek 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies arising out and by a Metonymy is appropriated to the East 2. Because it symbolized a Spiritual arising out of the Darkness of Sin and Corruption Here our Author mentions Alexandrinus Stromat Lib. 7. p. 520. Let Prayers be made towards the East because the East is the Representation of our Spiritual Nativity As from thence Light first arose shining out of Darkness so according to that Rising of the Sun the day of true Knowledge arose on those who lay buried in Ignorance whence the ancient Temples looked towards the West that so they who stood against the Images therein might be forced to look towards the East 3. The next Reason our Author gives is out of Origen viz. to denote our Diligence in the Service of God in being more forward to arise and set about it than the Sun is to run his daily course 4. Another Reason was the Opinion of the Excellency of this Quarter above others The Posture of Prayer Clem. Alex. Strom. Lib. 7. p. 519. was thus We lift up our Head and stretch out our Hands towards Heaven There was a little Preface to their Prayer as Let us pray or Lift up your Hearts and the People answer'd We lift them up unto the Lord. Some times our Author says they used the Lord's Prayer and some times not St. Cyprian us'd it commonly I can't pass over notwithstanding the smalness I design'd in this Abstract what this holy Father has said upon the Lord's Prayer De Orat. Dom. § 1 2. Pag. 309. Christ hath given us a Form of Prayer he hath admonished and instructed us what we should pray for He that made us live hath taught us to pray that whilst we offer unto the Father the Prayer which the Son taught we may be the more easily heard For what Prayer can be more Spiritual than that which was given us by Christ who gave us also the Holy Spirit And what Prayer can be more prevalent with God than that of his Son who is the Truth proceeding out of his Mouth so that to pray otherwise than he hath taught is both Ignorance and Impiety Let us pray therefore dearly beloved Brethren as God our Master hath taught us It is a friendly and familiar Prayer to ask God with his own and to present the Prayer of Christ to his Ears the Father will acknowledge his Sons Words When we pray let him that dwells in the Heart be in the Voice and since we have him an Advocate with the Father for our Sins when we beg Pardon for our Sins let us use the Words of our Advocate and since he says that whatsoever we shall ask of the Father in his Name he will give it us how much more efficaciously shall we prevail for what we beg in Christ's Name if we ask it in his Prayer For the manner of Prayer our Author says he finds not such a thing as set Forms or Liturgies that were impos'd upon the People nor to use his own words that having no imposed Form they unpremeditately immethodically or confusedly vented their Petitions or Requests III. Chap. Third our Author treats of Baptism which was done by the Bishop or whom he should order in cases of necessity even to Laymen but never to Women The Subjects of Baptism were of two sorts either Infants or Adult Persons to shew Infants were Baptized he also proves that the Communion was never given till after Baptism and then he brings Instances of Children that received the Communion Iustin Martyr p. 97. To which he adds the Testimonies of Irenaeus lib. 2. cap. 39. p. 137. and of
have an Infinite Knowledge But his Knowledge would be necessarily limited if he did not see to the very smallest actions of Creatures or if he saw them but after a speculative manner as People speak to wit without having any influence upon them Moreover if all the actions of Creatures depended not absolutely upon God there would be certain Moments wherein Nature would be independant it would subsist of it self seeing it would act by it self and consequently it would be God whose greatest Perfection is to be Independant and to subsist of himself The Author afterwards Treats of the nature of Justification whereof he distinguisheth three kinds the one which would be solely done by Works if the first Man had persevered in his Innocency the other which we obtain by Faith in Iesus Christ and the third whereof St. Iames speaks which is done partly through Faith and partly by Works The first is not properly speaking a Justification for this term supposeth a Crime and guilty Men. There was then no enmity betwixt God and Man no demand from injured Justice So there was no need of Repentance In the second may be remarked three actions of God For I. He hath imputed our sins to his Son II. He imputes to us the obedience of his Son and keeps an Account for us of the Price which he hath pay'd for us in Suffering on the Cross. III. In fine by vertue of this obedience which Iesus Christ has rendered he forgiveth us our sins he receiveth us into his Grace and destines the possession of Heaven for us Whence it 's easie to conclude that this Second Justification is purely Gratuitous The Principal difficulty runs on the Second Action of God For say they How can God justifie us by the Iustice of his Son Can one be White with the Whiteness of another And would it not be a ridiculous thing to say That a General of an Army is brave by the bravery of Alexander But these Examples are not proper for the matter of Justification For it is true that a Body cannot be White by the Whiteness which another possesseth but nothing hinders but that a Man may be acquitted from a Debt which he had contracted though it be not he but a generous Friend who hath pay'd it Man had contracted unmeasurable Debts with the Justice of God Iesus Christ hath payed this Debt by his Death and God keeps us an Account of his Satisfaction There is nothing herein which implyeth contradiction It was all the Consolation which was given to dying People in the time of Anselmus Archbishop of Canterbury to make them solely to rely on the Justice of Iesus Christ as it appears by the Form of Consolation which he had made for Confessours And the Emperor Charles the Fifth found nothing finer than these words of St. Bernard which he often repeated I cannot enter into Heaven by my deserts but I hope that Jesus Christ who hath a double right to this happiness will be satisfied with one and that suffering me to enjoy the other which is the Merit of his Passion he will procure unto me the enjoymen thereof This is the Foundation of all my hopes For it is a perfidiousness to put our confidence in our Merits Here the Socinians are engaged who say That God having foreseen that Man could not absolutely be exempt from Sin had resolved to supply the defect of his Iustice provided that after having consecrated his heart vnto him he endeavoured to execute his Commandments and to live conformably to his Will This is to renew the opinion of the Ancient Iews who denyed not That the Mercy of God intervened in the Work of Salvation but who maintained at the same time that the Acts of their Repentance joyned to the Sacrifices which the Law had commanded were the causes of their Justification whereas Scripture represents it to us purely Gratuitous St. Paul assures That Man is justified by Faith without Works whereas these Doctors make this Grace to depend of Works rather than of Faith Moreover How can God impute to Men the Charity of Iesus Christ to supply the defect of their Justice if Iesus Christ in obeying perfectly the Law and in dying upon the Cross had not had a Design to satisfie for us The Third Justification is by Works For the better comprehending thereof we must observe that Man can be accused of two things before the Tribunal of God either to be guilty or to be a hypocrite God discharges us from the first of these Accusations in imputing to us the Merit of Iesus Christ which abolisheth all our sins He discharges us from the second by giving us by his Spirit the force of producing good Works which are marks of the sincerity of our Faith It 's in this sense that it is said that Abraham was justified by the Sacrifice of his Son God himself thus expounding this passage when he saith Now I see that thou lovest me And it is the same Exposition which ought to be given to this famous passage of St. Iames who teacheth That we are justified by Works We shall not speak of the Disputes which are the Third Part of this First Tome because they are very short Analyses upon Isaiah Hosea and some other Prophets The sense thereof is expounded after a very clear manner and all along there are some remarks mixed as when Hosea saith That the People shall weep upon Bethaven he remarks very justly That the pride of ancient Conquerors stopped not at triumphing over Cities or over People they had Conquer'd but insulted over the very Gods whom the People adored and that thus this Prophet threatneth the People of Israel That the King of Assyria will lead their Calves in Triumph to Babylon There are at the head of the Second Volume Nine Dissertations upon the Synagogues of the ancient Iews The Origine thereof is not very ancient Those who believed that Moses had had a precaution which all other Law-givers had past over of making his Law to be Read every Saturday that it might never be forgotten have been mistaken It was at the Return from the Captivity of Babylon that Nehemiah did a thing whereof there was no example For he Read the Law to the People without the Temple in a Publick place Since that time it was thought that the Service of God was no longer tyed to the Church of Ierusalem but that it could be done elsewhere and each City took care to build them Synagogues sometime without the City and sometimes without the Circumference of the Walls This opinion which our Author believes to be truest may be oppos'd by a great number of Objections I do not stand at this passage of the History of the Acts where it is said That the Jews had Synagogues according to an Ancient Custom for 500 years or thereabouts sufficeth to give this Name Iesus Christ calls the words of the Ancients a Tradition which was much more new in the Jewish Church and in
cares were very useful in the time of a great Persecution which arose against them in 1664 which Father Couplet gives here the particulars of They were accused of Inspiring into the People a Spirit of Rebellion and of persuading them to change their Religion a Capital Crime in this Kingdom and they would infallibly have suffered the rage of their Enemies had it not been for divers Prodigies that appeared in their favour and which the Reiterated Prayers of Madam Hiu obtained from Heaven We must not wonder at it since her Devotion was so great and so universal she observed all Duties of Piety from the least unto the greatest which she acquitted admirably well Never was there a Life better employ'd Women Children Old Men the Poor and chiefly the Jesuites were the continual Objects of her Care and Charity without interrupting thereby her particular Exercises of Meditation and Prayer which she Addressed to the Blessed Virgin to whom she Devoted her self From whence the Author takes occasion to give us an account of the Devotion of the Christians of China which hath scarcely any other object but the Virgin the Angels St. Ignatius and Saint Francis Xavier and consists entirely in the frequent Rehearsal of Litanies and upon the number and measure of sundry Adorations and Reiterated Genuflections which is as much as to say a kind of Idolatry disguised under the Name of Christianity This Remnant of Pagan Superstition disperses it self through all their Acts of Religion but particularly their Funeral Pomps in which they express an ardent zeal to make them very Magnificent for their Parents and Friends whose Mourning and Ceremonies last many years after their death This is it wherein the Missioners have not had any great need of their Complaisance Father Couplet therefore confesseth that these Funeral days of Christians are days of Triumph for Religion and that the Magnificence of the Images wherewith they adorn them the Wax-Candles the Perfumes and Incenses they imploy therein make the Chinois look on them with admiration and as People of a singular Piety They have found by the Advice of Madam Hiu the Secret of entring into several Provinces where they never had any establishment in burying there the Bodies of some of the Fathers of their Mission having first asked leave to perform their last duties to them which lasteth as long as the Devotion of Parents finds it convenient and often as long as they live Upon this Subject the Author gives us an Account of a Stone Table adorned with the Figure of the Cross and several Chinois and Syriack Inscriptions which were taken out of the Earth in 1625 in the Province of Kin-si He pretends that the Names of Seventy Preachers of the Gospel which went from Palestine into China in the year 636 are Engraven thereupon and amongst others those of some Bishops which he pretends are an Authentick Testimony of their Mission Howbeit its Antiquity is considerable and if the Truth on 't was called into Question that joyned to what I have said before would suffice to shew how Ingenuous the Devotion is when the Propagation of Faith is questionable He passeth from this to shew the difficulties which the Missioners find in that Country for the Instruction of the Neophytes and chiefly the Women with whom there is no Commerce in China no more than in other parts of the East Which sheweth that they must needs have extraordinary regards and managements to succeed to which the Charge of President of the Tribunal of Mathematicks and the Title of Mandarin that the Emperor of China hath given to Father Adam Schall and to Father Ferdinand Verbiest successively and which they accepted of with the consent of the Pope hath not a little contributed We must notwithstanding confess if Father Couplet is to be believed that nothing has so much contributed to the advancement of Christianity in this Empire as the assiduous and charitable Cares of this Lady He imployeth the rest of his History to Relate some Surprising Particulars of her Zeal and Piety He saith that she hath Founded near Thirty Churches in her Country that she also built Nine more with Fine Houses in other Provinces and that there is neither Chapel nor Oratory nor Mission nor Congregation that hath not had share of her Liberalities that she would even Correspond as far as the West after divers Manners to oblige by her Example the Christian Ladies to imitate her industrious Piety That which is very surprising in this is That in all these Foundations and these particular Charities which she gave several Thousands of Persons she only imployed the fruit of her Labour and Parsimony without prejudicing the Fortunes of her Children He ends with a Remark which the Death of Madam Hiu causes him to make upon the particular care that the Chinois shew in all the Funeral Apparel of their Burials They cause Rich Coffins to be made a long time before their Death and even the Children often do make a Present thereof to their Fathers and Mothers as did the Lord Basil Son to Madam Hiu who gave her a Coffin worth Eight hundred Crowns They buy Gardens they build therein Houses and Chappels to be joyned to their Tombs and the Great Mourning of the Parents who survive answers well enough to the Care which the Dead have taken of 'em to preserve their Bones and to perpetuate their Memory 'T was in one of these places that the Body of Madam Hiu was Interr'd after she dyed as she lived to wit as a Saint whose Memory is blessed to all the Christians of China If her Death hath not obstructed the Progress of the Gospel their Number at present ought to be very great seeing the Author saith that at that time there were Ninety Great Churches in one only Province and that Fifteen Thousand Children were Baptized a year in all CHINA But this we have only the Author's word for be the whole true or false it shews what the Spirit of JESUITISM is and 't is of Use to Expose their Ridiculous Principles The History of the East-Indies by Mr. Souchu de Reunefort At Leyden by Frederick Harring 1668. in Twelves P. 571. THe Great Advantages that Holland hath drawn from the East-India Companies which are become so famous throughout all the World have caus'd other States to form a Design of Erecting the like France especially by reason of its Power and Advantageous Scituation conceiving great hopes from this Enterprise form'd a Company in 1664. for the Commerce of the East-Indies They made a Fund of Fifteen Millions whereof the King was pleas'd to advance Three and his First Exploits were in the Isle of Madagascar This Isle the greatest of the known Seas was occupied by the Marshal de la Meilleraye for his particular profit and the Company then by Orders from the King took Possession of it The Portuguese call it the Isle of St. Laurence because they discover'd it on the Feast of this Saint and the French
Goodness and Truth as is plain by many places of Scripture It seems its for that Reason the Ancient Persians ador'd him under the form of a Fire without erecting any Statue to him as will evidently appear by what follows Besides the Unity of the first Fire they acknowledg'd a kind of Trinity and were us'd to say that there was a Triple Trinity each whereof had a Father a Power and a Spirit They call'd the first kind of Beings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intelligibles They said we must not strive to apprehend this Chief Intelligible But yet we may entertain the desire of so vast a Spirit as would measure every thing besides it The second Order of things which have no end was the Beings which were called Intelligibles and Intelligents which were yet subdivided into three Species I. the Iyngues II. The Synoques III. The Teletarques The Oracles which remain amongst us call these Iyngues Ideas and say that they were the Intelligible Models upon which the World was made by other Idea's which were call'd the second Ideas as also the first Original Ideas The Synoques which the Oracles called Anoques are also of three orders according to the three Worlds which they Govern the Empirean which Govern the Empirean World the Ethereal which Rule the Ethereal World and the Material which animate the Material World A little after we shall explain the Nature of these Worlds 3. The third Degree contains intelligent things which were also call'd Cosmogogues Governors of the World There were divers Ranks of 'em according to the Chaldeans The first Supreme Hecate the second supreme The three Amilictes that is to say which cannot be softned and the last called Hypezoces that is to say Girt underneath which the Oracles call'd Flower of Fire These are in the Material World to preserve it and give it those regular Motions which it hath Under these Cosmogogues are other Intelligent Beings which the Chaldees call Fountains or Sources In the Number of which they agree not Under these Fountains are the Hyperarques or Principalities They call some of these Spiritual Beings the Fountains or Architypes of Souls and Vertues After the Hyperarques are the Gods without Zone and the Gods ty'd to a Zone both of 'em are in the Material World but the first have an equal Power above all Zones whereas the last are confin'd in a certain Extension in which they Circulate with Matter The Chaldees place next the Angels and immaterial Demons They believe that of these there are both good and bad they say that the good are Light and the bad Darkness In fine this last Range of Beings contains Souls There are of three sorts in this Divinity the Celestial Intelligences which are never united to Matter others which are united to Matter and which are independent being Indivisible and Immortal capable to will and determine of themselves And lastly others which depend upon Matter and which may be destroyed with it There are two Causes or Origines of Humane Souls the Paternal Spirit and the Fountain of Souls which produces them by order of the Spirit As they believ'd that there were places in the World distinct for the habitation of Intelligences which we have spoken of so they say that Souls come from Spaces which are above the Moon and which are wholly replete with Light whereas the Region of this Planet is partly Light and party Dark as an Extent which is always covered with Clouds and Night 'T is from these places of Darkness that Humane Souls descend because their Wings have lost their force that is to say because these Souls have not kept their Primitive Perfection and obey'd the Will of the Father they never leave an Ethereal Body in which they are invested and which is as their Vehicle This Body is yet animated by another Species of Soul which is without Reason and which contains the Sense the Imagination and all the Faculties which do not necessarily belong to Reason the Sages call'd this Soul an Idol or Image of the Rational Soul 'T is by this that the reasonable Soul is untied to the Body which we take from our Mother's Breasts this unites the Ethereal Body to that of the Foetus to which it stays conjoyn'd until the grosser Body be destroy'd Thus if the Souls thrown Headlong down from the Spaces which are above the Moon into the Places which we inhabit do well acquit the Duty they owe to the Sovereign Divinity then they are restor'd unto the same place from whence they came On the contrary if they corrupt themselves more they are sent into yet darker Aboads We have said That these Intelligences had Places destin'd for their Habitation And thus 't was the Chaldeans divided the World and the Limits where they plac'd those Eternal Spirits They believ'd That above the Corporal World was in Infinite extended Light which they call'd The Light above the World that was properly the residence of Spirits This Light they call'd an Image of the Paternal Profundity that is the Immensity of the first Being Temporal or Corporal Things held the third and last Rank in the general division of Beings All included in seven corporal Worlds situate under that Light just before-mentioned according to this Order 1. The Empyrean or World of Fire Three Etherial Worlds 2. The Supream Aether 3. The Sphere of the fixt Stars 4. The Orbs or Planets Three Sublunary Worlds 5. The Air. 6. The Earth And 7. the Waters Some Christian Divines have confounded the Empyreal Heaven which they make the Abode of God and of the Blessed with that Light above the World but the Chaldeans distinguish them very carefully According to their Opinion the Empyreal World is very different from the Ethereal altho' this last is less pure and subtle than the Precedent As for the Sublunary Worlds Psellus tells us That the Chaldeans sometimes gave them a Name which the Greeks translated by the word Hades or Hell The Chaldeans acknowledg'd two sorts of Demons one Good the other Bad Hostanus a Persian Magi call'd the first The Ministers and Messengers of God who continued in his Presence But the second Terrestrial Demons who incessantly committed Error in this Sublunary World and which are Enemies to Mankind They call'd their Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ariman which signifies The Enemy of Men for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a Vessel may Metaphorically signifie a Man There are six sorts of 'em 1. Those which they call Fiery inhabiting the upper Region of the Air above which they cannot ascend altho' they are chas'd by the Intelligences which reside about the Moon 2. Those that are in the Inferior Air in which we live and which is call'd Aereal The Terrestrial 4. Those of the Sea which abide in the Water 5. The Subterraneous 6. Those that sly the Light and such as are very seldom visible Altho' they are all Enemies to God and Man some are much more Wicked than the rest
Hermias Simplicius Damascius Synesius Olimpiodorus Nicephorus and from Arnobius so that he augmented them unto the number of 324. He reduced them likewise under certain Heads and put them into Latin in 1593. Otton Heurnius Translated and Published them also in his Book Entituled Philosophia Barbarica in 1619. but under a pretext of putting them into better Latin and making a following Discourse upon them he corrupted the Sense of ' em He was laughed at for adding Fragments drawn from different Authors which had no Relation to each other Thus Heurnius spoil'd what Patricius had well done altho' this last did not take sufficient care to publish them correctly but wholly neglected the Measure of the Verse even without observing except in the beginning the Authors from whence he had taken them so that it was not easie to re-establish them Mr. Stanley has mentioned some which are Translated into English and also adds his Conjectures upon such Places as are corrupted Some of these Oracles appear'd so obscure and intricate that they seem'd absurd But we ought to consider that Psellus and Plethon have explain'd many which without that wou'd not have appear'd more reasonable and those that find them good may very rationally presume that those they understand not have not less reason to be supposed so This made some believe they might publish them among the rest without diminishing the high Esteem which was formerly had of the Wisdom of the Chaldeans And 't is this also engaged the Author to Translate the Commentaries of Psellus and Plethon into English These Oracles are placed under eleven Titles the five first whereof regard the Supream and Subaltern God and the rest the World Man and the Sacrifices To make the Reader sensible of the Eastern Stile of these Fragments I shall relate some here as exactly as I can For Example what they say of the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the second Being Light is born of the Father 'T is it only that has drawn the chief of the Spirit in great abunance to the Paternal Power The Paternal Spirit having conceiv'd its Works disperses through the whole an ardent Love to the end that all Things loving one another they might subsist for a time without any Restriction The Consequences of the Fathers Thoughts were not discovered to the Eyes of all things because the Elements of the World subsist being preserved by Love It might by thinking give Intelligence of its Father to each Source and Principle It is the limits of the Proâ—oundness of its Father and the Source of intellectual Things It goes not out from but continues in the Paternal Depth and in his Sanctuary by a silence wholly Divine c. Another Being is also spoken of in these Terms Vnder two Spirits is the quickning source of Souls and the Artist who himself made the World being all Fire cloath'd with Fire preserving the most refin'd part of his Fire to qualifie the Sources of Vnion It 's easily discern'd by this That the Stile of these Oracles bears no resemblance to that of the Greek Poets nor to that of the Oracles of Delphos There 's a kind of Light and Obscurity very particular Besides it 's easily seen that there 's neither the Sentiments of the Platonicks nor those of the Iews but I know not what something very singular which has entirely the Air of the Original as will be more easily granted by those that read the Interpretations of Plethon and Psellus A Disquisition about the Final Causes of Natural Things wherein is examin'd if there be any and with what Precaution a Naturalist ought to admit thereof By Mr. Boyle Fellow of the Royal Society With an Appendix wherein are some uncommon Remarks touching sore Eyes By the same Author London 1688. in Octavo p. 274. MR. Boyle composed this Work several years since at the Entreaty of Mr. Oldenburgh Secretary to the Royal Society It remained among the Author's Papers until 88. when he Publish'd it without adding to it any new Remarks which he might have drawn from the Discoveries that have been made in Anatomy since it was composed because he believed that what he had said was sufficient to decide the Questions which are proposed It is undoubtedly of a great Consequence to know if the Final Causes of Natural Things can be found that is to say to know why Bodies are formed after a certain manner and upon what design they are dispos'd in certain Places If in this there was a design and we should neglect to inform our selves thereof we run the risk of not rendring unto the Author the Honour due for that Reason and of not drawing from those Beings the Uses which we should both in regard to Philosophy and Religion If there was no design in all this it is very profitable to know it that we may not lose our time in vainly seeking for the same Epicurus denyed there were any in the Thought he had That all Things were formed by chance and Descartes hath maintained That it was impossible to know any of the ends of God unless he had himself revealed them to us Mr. Boyle undertakes not here directly to refute Epicurus he applieth himself solely to Descartes whose Opinion cannot nevertheless be refuted without destroying at the same time that of Epicurus To proceed more Methodically he hath divided his Work into four Sections in each of which he examins a particular Question after which he concludes That the Disquisition of Final Causes ought not altogether to be banish'd from Physick tho' in this there must be certain Precautions used which he observes I. The first question is if generally speaking Physitians can know the end and design of corporal Beings If Descartes affirmed simply that we cannot know all the ends which God proposed to himself in the Creation of the World or that we ought not to imagin that they all relate to Man Mr. Boyle would not undertake to refute him But as Descartes speaks in General Terms it s maintained that his Opinion is false taking him without exceptions The Reason of it is that suppose God is an intelligent Being and that some of the things he hath made be perfectly proper to produce a certain considerable effect and that they produce it necessarily we ought to judge that God who hath foreseen this effect hath produced his Work at least partly for that Reason So when the admirable disposition of the Eye is considered and the effect it produceth to wit Vision there is nothing more reasonable than to say that the Eye was made for to see tho it may be it was made for some other end which we know not So also the Sun which is according to Descartes disposed in a proper place to illuminate all the Planets that turn in its Vortex and which unavoidably produceth this effect has been undoubtedly created partly to give us Light and Heat It cannot be said here that all the ends of God are hidden
we shall translate a full Testimony out of his Book entituled Mozenee haleshon hakkodesh towards the beginning of it as it is delivered by Buxtorf De Punct Origine pag. 13. The words are these or to this effect viz. The words of the Lord are pure Words or Sayings preserved by the hands of holy Men one Generation after another For they were sanctified from the Womb they heard the holy words at the Mouth of him who is most excellent in Holiness and they were Interpeters between him viz. the Lord and between Iacob The holy People and these were before the building of that holy House viz. the Temple and when it stood upon its Basis or Foundation and after it until the Vision and Prophecy was sealed up But after a few years about the time of the building of the holy House the second time at that time the Spirit of the Lord the Spirit of Wisdom and Understanding rested upon the Men of that House that were called Anashee keneset haggedolah The Men of the great Synagogue or Sanhedrim to explain all that was sealed up in the Command And the words that are translated by the Mouth of the Just Men from the Mouth of the former and latter Prophets that is delivered by Oral Tradition from hand to hand Also they were rendring a Reason or restoring the Accent Meshebe taam Prov. 26.16 and taught their Posterity Chephets Colinian the sence of every word or thing al jad taamee hamikra by the hand or means of the Accents of the Scripture And the Kings and the Ministers they taught their Posterity and the closed Sections and the open Sections And what continues carries on the sence in opposition to the Pause and the Verses or Pauses that stop the sence and they were Eyes to the Blind therefore we go in their steps and follow after them and lean upon them in all the Expositions of Scripture And after the Captivity of our Fathers from the Holy City the Lord stirred up the Spirit of his Saints and the Chief of them was our holy Rabbi viz. Iudah to compose what was noted in loose Writings of the Commands of our God and that is the Mishna whereunto nothing may be added nor may any thing be taken away from it Also after them came other holy Princes and pious Hero's and they are the Men of the Talmud viz. the Gemarists and they went on in their paths viz. of the Masters of the Mishna and they took up the Stones out of the High-ways of the Testimony and they removed every Stumbling-stone out of the paths of the Lord. And after this stood up in Israel according to the good Hand of our God upon us two great Rows or Orders Neh. 12.31 the one keeping the Walls of the Sanctuary of Strength Dan. 11.31 founded by the Hand of our God that no Stranger may be able to destroy it Now this Sanctuary is the Holy Books of Scripture and the Men of this Row or Order are the Men of the Masora or the Masorites who separated all the mixed Multitude from the holy People alluding to Nehem. 13.3 and meaning what is Humane from what is Divine in Correcting the Copy And they numbred the Men of the Sanctuary from Two or Eleven to the end that no Stranger might draw near to the Gates of Righteousness Blessed be the Lord our God who hath put such a thing as this in the heart of the rest of the Kingdom of his Priests to beautifie his House which is a House of Wisdom as Solomon saith Wisdom hath built her House And the second Row that goeth over against it And I go after it Neh. 12.38 are those that are expert in War alluding unto Cant. 3.8 in the Law or about the Law and they are the Grammarians Thus far Aben Ezra In this place saith Buxtorf Aben Ezra doth elegantly and discreetly Expound in what manner and by whom the holy Word of God was preserved from the Beginning quite down to the Time of the Grammarians and what was done in every Age about the Preservation thereof and by whom it was done For First he saith The true and genuine Sence of the Word of God was preserved without Points by holy Men such as Moses and the Prophets unto the time of the Second Temple and the time wherein Vision and Prophecy were sealed up Secondly After the building of the Second House about the ending of Prophecy or the Prophetick Gift and Ministry God raised up other holy Men to wit the Men of the Great Synagogue that is to say Ezra with his Councel who preserved the Word of God which was brought to them by Oral Tradition This Holy Scripture they did by other means than Tradition with great care and study deliver down to Posterity But how they did this and what in particular it was that the Men of the Great Synagogue did about the Preservation of the Scripture this he doth teach particularly and by Parts For First he saith That this was done Al jad taamee hamikra By the means of the Accents of the Scripture Secondly By the Kings and Ministers that is the Vowels The Kings he calls afterwards seven viz. Holem Shurek Chirek Pathak Segol Kamets Tsere And the Ministers Sheva Mute Mobile and Compound And he doth not mean the Accents which the Grammarians divided into Kings and Ministers Vid. Balmes cap. 3. of the Points more of this Thirdly By the Doctrine concerning the Sections that are close open or continued Hasetumim Vpetuchim Vdebikim Fourthly By Hapesukim the Verses or the Distinction of the Scripture into Verses by these helps he saith they are like Eyes to the Blind and in their Steps we go in Reading and Expounding the Scripture at this time He saith we every where lean on their Exposition of the Scripture and therefore not of the Tiberian Masorites Thirdly In the Third place after the Men of the Great Synagogue he proceeds to the Masters of the Mishna and to them he chiefly ascribes the true Explication of the Precepts of God Fourthly He makes the Talmudists or Gemarists succeed the Masters of the Mishna and to these he ascribeth the Illustration and Explication of the Doctrine of the Mishna and their Disputations Fifthly He saith By the good Hand of God to Israel he raised up Two other Orders of Men labouring profitably for the Preservation of the Scripture The First Order he ascribeth to the Masorites but unto these he ascribeth no Invention either of the Points or of the Accents or of the Distinctions But he principally commends these for Two things First That they did separate every thing that was strange that is Foreign or Humane from the Books of Scripture if any thing had by hap crept into it Secondly That they numbred the Words and Letters of the Books of Scripture that so there might be no way left whereby the Text could be corrupted in time to come And agreeing to this is what he writes of the Masorites in his Book
Boldness to call the Holy Ghost a strange God under pretence that he is named God in no place of Holy Writ It is against those that Gregory made his fifth and last Theological Speech In this Discourse speaking of the divers Sentiments which were had thereupon he saith amongst other things That the greatest Divines of the Heathens and those that came nearest to us have had an Idea thereof though they have given it another name having called it the Soul of the Universe and the Soul that comes from without and other such names As for the wise Men of our time saith he some have believed that the Holy Ghost is a Faculty others a Creature some a God others know not where to place him because of the respect they had for Scripture which is not clear upon this Subject Gregory maintains he is a Consubstantial Person to the two others and when he answers his Adversaries who asked him in what Generation and Procession differ'd he fortifies himself in the Incomprehensibility But one of the principal Objections which was made against the Orthodox is that they acknowledged three Gods If there be said they one God and one God and one God how is there not three Gods c. That is replieth Gregory what those say whose Impiety is arriv'd to the heighth and those who are even in the second Rank have good Sentiments towards the Son I have a common answer to give both and another which regards the second only I therefore ask these latter why they call us Tritheists who honour the Son and if they abandon the Holy Ghost they are not Ditheists How do you expound continueth he your Ditheism when this Objection is made to you Give us the means of answering for the answer wherewith you will repel Ditheism will also serve us to defend our selves from Tritheism c. Thus we shall overcome and our Accusers will serve us for Defenders c. But we have a Contestation with these two sorts of Adversaries and a common answer to both of them We have but one only God because there is but one only Divinity and that those who proceed thence relate to one thing only though we believe three The one is not more a God than the other the one is not anterior and the other posterior They are not divided in Will nor separate in Power and nothing is remarked in them that is found in divided things but to say all in one word Divinity without Division is found in three divided Persons as in three Suns turn'd one to another there would be but one mixture of Light When we consider Divinity and the first cause of Monarchy we conceive but one only thing but when we consider those in whom is the Divinity and those that proceeded from the first cause before the beginning of time and who enjoy the same Glory we adore three But they will say is there not one only Divinity amongst Heathens as their most able Philosophers have profess'd All Mankind hath but one Humanity and yet there are several Gods amongst Heathens and not one as there are several Men. I answer That in these things Unity is but in the Thought each Man is divided from the rest by Time by Passions by Power which is not in God c. This is it in which consists the Unity of God as much as I can conceive it If this reason is good we must give God Thanks if not we must seek for a better After that Gregory proposeth to himself an Objection of the Arians which shews still clearer that the Orthodox made not the Unity of God to consist in the Numerical Unity of Divine Essence but in a Specifick Unity of distinct Essences equal and in a perfect consent of Wills The things that are of the same Essence say you are reckoned as in the same order of things and those that are not consubstantial are not reckoned after this manner whence it followeth you cannot but grant that there are three Gods according to your opinion for as for us we are not in the same danger because we do not say that the Persons are Consubstantial The Arians would have it understood that they admitted but one Supream God who created all others that they would say in this regard that there is but one God because God could not be put in the same order and under the same name as his Creatures but that the Orthodox acknowledging three Beings of a Nature perfectly alike they could not deny but that they acknowledged three Gods speaking properly Gregory answers nothing else but that Men often place in the same Rank 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that are not of the same Species whereof he brings divers Examples drawn from Holy Writ That sheweth that the Arians might be accused as well as the Orthodox of admitting a plurality of Gods but in no wise that the Orthodox did not acknowledge three eternal Spirits although perfectly equal and the same Will A little further in this same Speech Gregory saith That having sought uncreated things something like to the Trinity he could find no comparison that could satisfie him He had well considered an Eye a Fountain and a River but he did not find these things proper enough to express his thoughts by I was at first afraid saith he lest it should seem that I was willing to introduce a certain Flux of Divinity which would have no consistence Secondly Of establishing a Numerical Unity by these Comparisons For an Eye a Fountain and a Sun are one in number although diversly modified I reflected in the Sun on the Beams and the Light but there was yet somewhat to fear on this occasion lest that we should suppose there was a Composition in a nature where there is none such as is the Composition of the Sun and of what is in the Sun and that we should give an Essence to the Father but that we should attribute no distinct Existence to the other Persons from thence making them Faculties which exist in God and which have no distinct Essence The Sun-beams and Light are not other Suns as the Son and the Holy Ghost are other Spirits distinct from the Father but certain Emanations and Proprieties essential to the Sun Finally Gregory found nothing better than to abandon these Images and Shadows as Deceitful and very far from the Originals But Gregory believed the Trinity was revealed by degrees as that Revelation first discovered God the Father without speaking of God the Son but with much Obscurity after that the Son without imposing on Men the Belief of the Holy Ghost fearing they should not be in a State of admitting thereof and finally the Holy Ghost after the Ascension of the Son We may judge by these places of the Doctrin of Gregory and of the Orthodox of his time with whom the Orthodox of ours agree as well for the Terms as they are distant in the Sense We may
Clement 2. If Clement had said that Sovereign Reason had been Created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought to observe that to create to produce to beget signifie the same thing in Plato and that it followeth not that he believed that Reason was begotten or produced from nothing 3. It is one of the Opinions of Plato that in a certain number of Years the Form of the World would intirely change and that several of these changes have happen'd afore the Revolution begun which now comprehends us One may see in his Politicks that he maintains the Revolution of all the Stars will cause an universal Change in the World Thus in his Opinion what was said of Mens deriving their Original from the Earth happened in the beginning of a Revolution That is it adds he which our Predecessors have said who have lived at the latter end of the first Revolution and who drew near the second as well as those who were born at the beginning of this It is they who have assured us thereof and several are to blame for not believing it now The Stoicks also believed the same thing according to the Relation of Clement who seems not to disprove their thought and who faileth not to confirm it by the Authority of Plato This Philosopher believed that the first Men were Androgynes and that they had four Feet two Heads and so of the other Members but that God afterwards divided them into two as may be seen in his Banquet Some Rabbins have advanced some such thing and grounded their Sentiment upon this that it 's said God created Man Male and Female This seems to be but a Diversion of the Mind and not an Opinion which these Authors seriously embraced Parhaps Clement sported himself to make some Reflections on the thought of Plato with so much the more liberty that perhaps he believed as his Disciple Origen that there were many Allegories in the beginning of Genesis 4. As to what concerns Angels falling in love with Women Clement testifies in more than one place that he hath been of this thought and most of the ancient Greek and Latin Fathers have thus expounded the beginning of the 6 th Chap. of Genesis Photius cannot reprehend this Opinion without censuring at the same time all Antiquity but it 's his Custom to abuse the most ancient Authors when he finds Sentiments in them which were not received in his time or ways of speaking which are not strong enough to express those Thoughts which he believed Antiquity should have had because it would have been a Heresie in his Age not to have them 5. Incarnation being a Mystery which we comprehend not and Clement's Stile being not commonly very clear it might happen that he expresses himself after a manner which Photius did not well understand and this is the more probable because this Patriarch ordinarily Expounds the Thoughts of the Ancients in reference to the Opinions and Manners of speaking of his time The Writings of the Ancients are full of Equivocate Terms which they use in such Senses as the following Ages were ignorant of Terms which express Spiritual obscure things and the most composed Ideas are necessarily hard to be understood because they took no care of defining them or making an exact Enumeration of the Ideas which they applied thereto Perhaps it came not once into their Mind that this would have been very necessary to be well understood At least we see that when they strive to Expound themselves upon these obscure Subjects they use as obscure Terms 6. An Example may be remarked thereon in regard to two Reasons whereof Photius speaketh Those who shall carefully Read the Second Tome of Origen upon St. Iohn may observe that he establishes a first or supreme Reason which is the Divinity of Jesus Christ and several inferiour Reasons which are made after the Image of the precedent It might be said in this sense that there are only Second Reasons which are become Flesh because there are only they which animate Human Bodies for though the first was united to the Humanity of Jesus Christ it was not in stead of a Soul to him Thus though Clement had said what Photius makes him say he could not be accused of Heresie for that but he did not say so as it appears by the Passage which Photius himself cites The Son is called Reason as well as the Paternal Reason but it was not that which was made Flesh and yet it is not Paternal Reason neither but Divine Power which is as an Emanation of this same Reason which is become Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which is come into the Hearts of Men. By these Terms the Son we must not understand the only Son of God but Man as is clearly seen by the Sequel Perhaps Clement had called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply because he might have sufficiently intimated before whom he understood by this word Photius who has not well apprehended the end of this Passage might easily have equivocated concerning the Sequel of the Discourse as the Jesuit Schotus otherwise a Learned Man was altogether mistaken in the Latin Version of these words as we shall soon observe by comparing it with that which we have already made thereof But we have another Latin Work which is attributed to Clement and which is Entituled Commentariolam primam Canonicam S. Patri in Epistolam Iudae tres Epistolas S. Ioannis Apostoli There are indeed divers things in these Notes which are not far from the Doctrin of Clement but it cannot be known whether it be a whole Version of a part of the Hypotyposes or only Extracts corrected according to the Pleasure of the Interpreter It is known that when the Latins translated something of the Greeks they were very subject to make Changes therein as they thought fit as has been objected to Ruffinus It is even needless to seek so far for Examples of this Ill Custom seeing we have one concerning a part of the Hypotyposes of Clement whereof Cassiodorus speaks thus Clement of Alexandria hath expounded in Greek the Canonick Epistles that is to say the First Epistle of St. Peter the First and Second of St. John and that of St. James where there are not only many subtil things but also some things which he hath advanced without well taking heed of them We have translated him into Latin so that having taken away what would Scandalize his Doctrin thus purified may with more safety be Read Ubi multa quidem subtiliter sed aliqua incaute loquutus est quae nos ita transferri fecimus in Latinam ut exclusis quibusdam offendiculis purificata Doctrina ejus securior posset hauriri Besides this Clement composed five Treatises which are lost 1. The Rule or the Canon of the Church against the Iudaizers 2. Of the Passover 3. Of Backbiting 4. Disputes concerning Fasting 5. An Exhortation to Patience directed to the Neophytes After the particular Remarks which are made
Method though the Sacred Authors had said something different or even quite contrary to what they did if we would we might find a Sense equally fine as those who examin will immediately be sensible of it Also the Heathens themselves who were the Inventers of this strange manner of Interpreting ancient Books could not suffer that Christians should use it as the Christians likewise in their turn laughed at the forc'd Interpretations of Pagans Some Heathens also more ingenious than the rest thought them ridiculous The Christians and Jews had done much better certainly to apply themselves to the Letter than to make use of so unstable a Method to defend the Scripture against the Heathens 3. Though with reason we may treat as erroneous divers Opinions of Clement of Alexandria yet if we observe each particular one which we had and that none this day holds he shall Remark that there are some which are look'd upon as Erroneous only because the opposite Sentiments are established I know not how in most Schools though there have been no new discoveries made thereon so soon as any famous Person maintained a Tenet without being contradicted by People of an equal Reputation or Authority or even without any one's opposing it this Tenet established it self so well in the minds of Persons that Men insensibly accustom'd themselves to look upon the contrary Opinion as on Error without knowing for what Opinions are often introduced like Customs that owe their beginning to some few Persons which others imitate They in time so well possess the minds of Men that all others except those which agree to it seem ridiculous A Garment which is seen but seldom looks strangely though it were in use in times past it is even so with an Opinion which grows old it displeaseth because none still receives it For Example Clement believed that the Angels had a Body and that also was the Opinion of Origen and of most of the Fathers Yet 't is now treated as an Error without any reason for though Scripture teacheth us that Spirits have neither flesh nor bone and that Angels are Intelligences it saith no where that they are not cloathed with any body There has been since no Revelation upon this matter nor no convincing Reason discovered which can perswade us of the contrary Yet it is commonly said that it is an Error because Scholastick Doctors maintain it to be so I confess that the Fathers who gave bodies to Angels have not brought any evident Reason to prove their thought But all that could be thence concluded is that they had affirmed a thing which they know no more of than we do so that it was better to continue in suspence and assert nothing of a Subject which was equally unknown to us This Suspension was not 't is true accommodated to Dogmaticks who are not very easie to grant that they are ignorant of any thing and who believe they are wise enough to determin speedily upon all sorts of Questions Indeed without that we cannot form a System so complete as we ought to pass for Learned Men and it would be a shameful thing to grant that upon each Article a thousand things may be asked upon which nothing could be answered if we should say only what we know There may be an Application made of this same Principle on divers other Tenets of Clement upon which it would be better to confess simply one 's Ignorance than to condemn Sentiments concerning which we have no good Information Neither have these Opinions hindred some Ancients from rendring him many Praises Eusebius saith His Books are full of useful Learning St. Ierom says That he composed very fine Works full of Learning and Eloquence and taken both from holy Scripture and profane Authors and elsewhere Clement saith he Presbyter of the Church of Alexandria the most Learned of our Authors in my Iudgment hath made eight Books of Stromates as many Hypotyposes a Book against Pagans and three Volumes Entituled The Paedagogue What is there in his Books that is not full of knowledge and drawn from the depths of Philosophy Cyril of Alexandria assures us in his 6th and 7th Books against Iulian That he was a Man of admirable knowledge who had throughly searched the Grecian Learning with such an Exactness that few before him arrived at Theodoret saith That this holy Man surpassed all others in the extent of his knowledge It is easie to form an Idea of the Doctrin of Clement upon what has been already said It is necessary only to add a word of this Edition two Defects may be observed in it one of which is common to it with several other Editions of the Books of the Ancients and the other is particular to it Concerning the first one may easily remark that the Editions where there are no Distinctions nor Lines as the way of speaking is are destitute of one thing which appears not of Consequence in it self but is very useful for the Understanding of what is read This beginning of a new Line serves for an Admonition to the Reader who in casting simply his Eyes on a Page sees how many Arguments or Subjects it is filled with otherwise this want of Distinction in some degree confounds the Mind and makes more attention requisite to understand what we readhaond that we do not search for Connections where there are none or not to confound two Arguments in one But one ought to endeavour to diminish as much as possible the trouble of the Reader who has too much already to understand the very things The Lines in some respects perform the same effect as the Distinction of Chapters which cannot be neglected without Confusion It is true that the Ancients neglected often to divide their Books or Discourses into certain parts but if we take notice we shall find this negligence was because there was not sufficient Order in several of their writings It was easier to pass from one Subject to another by reason of some slight reference which was among them or to throw confusedly a heap of Thoughts upon Paper than to pass them into a certain Order As it would be easier to lay in one mass the Materials of an House than to dispose them each in their proper Place If any one has a mind to have examples of Books without Order he may only cast his Eye upon Seneca or Tertullian who both said very enthusiastically whatsoever came into their Minds without almost any idea of Order which they had a design to follow If these Authors were Printed dividing their Arguments by a Line their meaning could be much better understood The other fault which those who have the care of the Editions of ancient Authors commit very often is that they do not distinguish with divers Characters the Citations from the words of the Author so that if great attention is not given to what is read that which is attributed to one Author may belong to another This is what happned
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
necessity of eating is pleasing to him which afterwards he prevents and eats between Meals will have Sauces and imploys in them the Mony he at first gave the Poor He gets him Friends who are people of pleasure and Goodfellowship He thinks himself no longer rich enough but seeks after Benefices he is distasted at a Regular Life and in a little time becomes like the Laicks Commixti sunt inter Gentes didicerunt opera eorum For in fine he keeps not Company with them in their Pleasures to Preach Repentance They invite him to divert themselves with him and he strives to be neither Incommodious nor Displeasing He like to them esteems Goodfellowship they Sing they provoke one another to Drink It is indeed a most dangerous Temptation for Ecclesiastical Persons They are too much afraid lest they should pass for Formal Men and interrupt the Pleasures of a good Meal They are too solicitous lest People should complain that they are not contended only to be tedious in their Sermons A Recital of the Conference that Luther had with the Devil given by Luther himself in his Book of the Private Mass about the Vnction of Priests with Remarks upon his Conference at Paris by John Baptista Coignerd 1684. THis is the third Edition of this Work of Monsieur Cordemoi He relates the Dispute that Luther confesses himself he had one Night with the Devil touching private Masses and draws from them most grievous and odious Consequences against the Protestants The Lutherans who have made so great a number of Books ought to oppose him It looks as if he was not willing to destroy the disadvantageous Idea that it represented to the mind when in a Dream or any other manner an Instruction is received from the Devil for as he is call'd in the Evangelist the Father of Lies so there is no great Perswasion necessary to make one believe he never spoke truth But we ought to conclude otherwise when a Spirit is so wicked as himself which delights in the disorder of the World and in committing many Crimes so that nothing is more hateful to him that the Truth that he shou'd be capable to Induce Men to speak the Truth 'T is not wonderful that the Providence of Almighty God who often to his end makes use of second Causes and sometimes employs the Malice of the Devil to the advancement of good Now in part omitting here the Question Whether Luther Preaches the Truth or not It is easily apprehended that 't is possible that an Evil Spirit might at that time believe a Lye would be less proper than the Truth to excite cruel Passions in their minds It is not very likely that any thing was more pleasing to the Devil than the Discord that was caused about the Contest of Truth As for Example The Ten Persecutions of the Ancient Church sufficiently shew The Grand Seignior's Spye and his Secret Relations sent to the Divan of Constantinople discovered at Paris in the Reign of Lewis the Great in Twelves at Amsterdam by Westhein THis Work was Counterfeited at Amsterdam with the consent of the Bookseller of Paris who first Printed it it s composed of many little Volumes which contain the most considerable Events of Christendom in general and of France particularly from the Year 1637. to 1682. An Italian Native of Genoa Marana by Name gives these Relations as Letters Written to the Ministers of the Ports by a Turkish Spy who conceal'd himself at Paris He pretends he Translated it from Arabick into Italian and relates at length how he found them It 's probably suppos'd 'tis the product of an Italian Spirit and an Ingenious Fiction like to that which Virgil made use of to praise Augustus This Poet very often introduces Anchises sometimes Vulcan who to praise this Emperor more artificially begins by little and little and falls by degrees into the Panegyrick which was the Poets main design this is much handsomer than to praise a Prince purely with a prospect of Interest It s thought that the Sieur Marana had no other design than to make an Elogy upon His Most Christian Majesty the better to conceal his Game and to render him something marvellous he puts into the mouth of a Turk that which himself had studied upon the Glorious Actions of this Puissant Monarch but before he hath done makes his Spye say many other things 't is no matter whether it be a Turk or Genoese that speaks to us provided he gives us a good Book The first Book is very agreeable it contains the History of the last Month from the Year 1637. and of the most part of the Year 1638. An Anatomical Bibliotheque Or a New and Copious Treasury of Anatomical Discoveries in which there is a full and exact Description of the whole Human Body which is accurately treated of from the Collections of the Tractates of the most Famous Anatomists Publish'd and Vnpublish'd To which is added an Anatomical Administration of all its parts with divers Curious Preparations A Work very profitable and necessary for Anatomists Physitians Surgeons Philosophers and all Learned Men whatever performed by Daniel le Clerke and Johannes Jacobus Mangetus M. M. D. D. who have supply'd the Tractates Arguments Notes and Anatomico-practical Observations with necessary Indexes and a great number of Copper Cuts Geneva at the expence of Johannes Antonius-Chouet in Folio 2 Vol. 1684. A Title so well Circumstantiated as this seems to leave nothing for the Journalists or the Novelists of the Learned to add It carries the Recommendation and Praise of the Work with it self Nevertheless if we had seen it we wou'd observe many things of this Anatomical Bibliotheque but how can we see it not being yet publish'd but hope it may be soon ready for the Press 'T will be a most useful Work because it unites in one Body many Books of Anatomy that were dispers'd and being joyn'd together from a Compleat Anatomy there are divers pieces of Mr. Malpighi and some Celebrated Authors which never appear'd in the World Those who have endeavour'd to gather so many separated Pieces together and give an account of them as soon as they came out are Mr. Clerk and Mr. Manget Physitians of Geneva which will be very serviceable to the Republick of Letters There was Printed also in Geneva the Research of Truth translated into Latin with a handsome Preface which the Translator had joyned thereto to shew the usefulness of those Principles the Author hath offer'd to give some Advice to them who wou'd read the Work with advantage And in fine 't is to shew that it is impossible to have an exact knowledge of these things if we are not skill'd in the Abstracts of Metaphysicks If any will buy the whole Edition Sieur Iohn Picteat Bookseller at Geneva will sell it at a reasonable Price 'T is in Quarto A Treatise of the Excellency of Marriage of its necessity and of the means of Living Happy therein Where is an Apology
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
watch what is the cause of it v. 2. n. 16 q. 2 Dying persons why they fold the Sheets v. 2. n. 16 q 8 Debauchery and ruine of youth how prevented v. 2. n. 16. q 19 Dream why of things we never thought of v. 2. n. 17. q. 3 Delightful what is most so to any Man v. 2. n. 17. q. 4. Debt whether a Man may Marry then v. 2. n. 20. q. 3. Deceive the Deceiver is it a sin v. 2. n. 20. q. 10 Die of Conceit whether possible v. 2. n. 21. q. 1 Dancing-master or School-master which preferable v. 2. n. 24. q. 13. Divine Idea's the Notion of Omniformity c. v. 2. n. 26. q. 1 Devil of Mascon v. 2. n. 26. q. 3 Deity acknowledg'd and prov'd v. 2. n. 26. q. 9 Devil does he know our thoughts v. 2. n. 26. q. 11 Democritus or Heraclitus which in the right v. 2. n. 27. q. 13 Die why must in the Night your reason v. 2. n. 29. q. 1 Duelling how far lawful v. 3 n. 2. q. 1 Dream whether obliging to Marry v. 3. n. 4. q. 17 Drunken Man whether capable of Marriage v. 3. n. 5. q. 2 Discourses vain and absurd v. 3 n. 12. q. 8 Drunken man how far obnoxious to the Law v. 3. n. 14. q. 2 Despair caused by unkindress of Relations v. 3. n. 14. q. 9 Drunken man how brought to his Senses v. 3. n. 15. q. 9 Divines whether Preaching against all vice v. 3. n. 18 q. 3 Dew of Hermon how it descends on Mount Sion v. 3. n. 18. q. 6 Die than live is it not better v. 3. n. 19. q. 2 Dreams of commit a grievous sin v. 3. n 20. q. 7 Dreams do we think then v. 3. n. 21. q. 3 Devotion how hinder'd by Ignor. v. 3 n. 21. q 10 Drown'd Bodies why they float v. 3. n. 22. q. Devils can they generate v. 3. n. 24. q. 12 Defrauding whether pardon'd without restitution v 3. n. 24 q 14 Devotion what Book you advise me to v. 3. n. 25 q 4 Dan. 5.23 Why Daniel leaves out a word v. 3. n. 25. q. 9 David's heart why it smote him for Saul's garment v. 3. n. 26. q. 1. David's Sin in numbring the People where consists v. 3. n. 27. q. 6 David's speaking in Scripture is it the word of God v. 3. n. 30. q. 4 Debtor and Creditors what a brother must do v. 4. n. 1. q. 3 Dissenters are they Schismaticks v. 4. n. 2. q. 2 Discourse to cry out O God is it sins v. 4. n. 2. q. 9. Dragon is there any such creature v 4. n. 6. q. 5 Dissenters that freely communicate with the Ch. of England v. 4. n. 7. q 4 Delivery of a Gate c. Town of Lymerick c. v. 4. n. 8. q. 1 Dizziness in the Head v. 4. n. 8 q. 8 Dreaming of a Text Preach't on v. 4. n. 16. q 3. Dealing with a secret reserve whether sinful v. 4. n. 16. q. 5 Divines why they begin their Prayers so low v 4. n 19 q. 11 Death if the cause be in the Body onely v. 4. n. 25. q. 2 Death is the cause of it in the Soul or in the Body v. 4. n. 28. q. 7 Dramatique Writers who the best v. 5. n 1 q. 3 Dramatique Professor who the best v 5. n. 2 q. 1 Disciples how come they to know Moses and Elias v. 5. n 4. q. 3 Devils generating a relation of one v. 5. n. 9. q. 3. Defrauding and over-reaching our Brother v. 5. n. 10 q. 1. Different Colours in Clouds the reason for it v. 5. n. 11 q 5 ‖ DIssertation on a State of Virginity 1 Suppl p. 18 Dispute about the Grandeur of Great Britain 1 Suppl p. 21. Description of the City of Rome 2 Suppl p. 3 Dine or to sup whether better 2 Suppl p. 30 †DIssertations of Mr. Burman p. 107 Darmonseus Philosophical Conferences p. 179 Dodwell's Dissertations on St. Irenaeus p. 356 Du Pin's new Bibliotheque of Ecclesiastical Authors containing the History of their Lives the Catalogue Crisis and Chronology of their Works the sum of what they contain a Iudgment upon their Stile and Doctrine with an Enumeration of the different Editions of their Works Tom. 1. of the Authors of the 3 First Ages p. 445. Tom. 2. Of the Authors of the Fourth Age of the Church p. 391. Dury's Treatise of Church Discipline p. 454 Discourses upon the Sciences in which beside the Method of Studying it is taught how we ought to make use of Sciences for the good of the Church with Advice to such as live in Holy Orders p. 411 Discourse of the French Academy p. 420 E. * EArth its Circumference and Thickness v. 1. n. 2. q. 10 Earth whether destroy'd or refin'd v. 1. n. 3. q 4 Earthquakes their causes v. 1. n. 10. q. 5 Experiment about perpetual motion v. 1. n. 10. q. 7 Eels how produced v. 1. n. 17. q. 9 England be happy v. 1. n. 22. q. 9 Essence be really distinguish'd from Existence v. 1. n. 22. q. 13 Estates whether an ensuring office for 'em v. 1. n. 26. q. 4 Exodus 7.33 comp with Ver. 20 v. 1. n. 29. q. 7 Egyptian Magicians Miracles whether real v. 2. n. 1. q. 16 Earth or Sun which moves v. 2. n. 6. q. 9 Eye-sight how best preserved v. 2. n. 14. q. 1 Eunuchs why never troubled with the Gout v. 2. n. 20. q. 7. East-India and African Company one who has a stock v. 2. n. 24. q. 3 Eve did she lose her Beauty by the Fall v. 2. n. 26. q. 13 Eyes shut under water v. 3. n. 9. q. 8 English Nation why the Finest People and yet Ill Singers v. 3. n. 13. q. 12 Earth are its Foundations to continue for ever v. 3. n. 18. q. 5 Experiment about finding out a Thief whether lawful v. 3. n. 22. q. 1 Errors whether they will be tolerated at Iudgment v. 3. n. 24. q. 13 England the most devout why delight no more in singing Psalms v. 3. n. 29 q. 5 English what Language is it v. 3. n. 30 q 3 Empyreal Heaven had it no Begin v. 3. n. 30. q. 11 Eccho its nature v. 4. n. 17. q. 5 Experiment about artificial wind v. 4. n. 22. q. 7 English Satyrist who is the best v. 5. n. 1. q. 2 Eve what she spun v. 5. n. 5. q. 4 Egyptian Talisman their Force and Vertue v. 5. n. 7. q. 1 Epithalamium on a Wedding v. 5. n. 11. q. 7 Eyes of Beans in the Kid why grow downward some years v. 5. n. 14. q. 6 Ephes. 6.12.5 Whether these words are referr'd to all Christians v. 5. n. 17. q. 1 Evil Spirits in what sence do we wrestle with 'em v. 5. n. 17. q. 2. Evil Spirits in what sence the Rulers of darkness v. 5. n. 17. q. 3 Evil Spirits in what sence they are in High Places v. 5. n. 17. q. 4 Evil Spirits how reconcile some Phrases about ' em v.
5. n. 17. q. 5 ‖ ELliot of New-England his Life and Death 3 Suppl p. 32 Europeans from which of Noah's Sons did they proceed 5 Suppl q. 1. p. 7 †ESsay upon Criticks wherein is shewn in what the Poetry of the Hebrews consists p. 294 Examination of the Infallibility of the Roman Church p. 99 Enquiry into the Constitution of the Primitive Church p. 382 Education of Daughters by Mr. Treveton p. 398 Extract of a Letter concerning some Manuscripts of China p. 424 Essay upon all sorts of Learning by the Athenian Society contained in the four sheets that are prefixt to the Young Students Library F. * FIshes whether they breathe or no v. 1. n. 2. q. 13 Fish in salt-water why fresh v. 1. n. 3. q. 7 Fire extinguish'd where goes it v. 1. n. 7. q. 3 Friendship if there be any such thing what is it v. 1. n. 7. q. 4 Friendship between persons of different Sexes v. 1. n. 11. q. 1. Females if went a Courting more Marriages than now v. 1. n 13. q. 9 Friendship contracted before Marriage v. 1. n. 15. q. 1 Friendship its grounds being placed c. v. 1 n. 15. q. 8 Friends engaging to meet after death whether Lawful v. 1. n. 16. q. 1 Fleas whether they have Stings v. 1. n. 17. q. 1 Feme Covert whether oblig'd to appear v. 1. n. 18. q. 12 Fire emitted Tobacco-pipe Cane v. 1. n. 20. q. 12 French King's Father v. ◠n. 22. q. 6 Flowers their different colours v. 1. n. 23. q. 11 Females how Circumcis'd v. 2. n. 1. q. 9 Fools why ask they more questions v. 2. n. 1. q. 20 Flashes of Fire what natural cause v. 2. n. 5. q. 6 Fire whether visible v. 2. n. 5. q. 13 Fishes living longer with or without Scales v. 2. n. 5. q. 15 France a Descent on it by Sea or by Savoy v. 2. n. 6. q. ◠Fishes what instances may we expect v. 2. n. 6. q. 8 Figures how to make 20 out c. v. 2. n. 9. q. 10 Frenchman why Incensed with the Lie v. 2. n. 15. q. 8 France's King what is he doing now v. 2. n. 17. q. 1 Friendship when contracted whether best to Marry v. 2. n. 18. q. 1 Flie or the Late King which the greatest Heart v. 2. n. 18. q. 5. Faces why not two alike v. 2. n. 18. q. 10 Friendship contracted the one Rich the other Poor c. v. 2. n. 19. q. 7 Friend when in drink v. 2. n. 23. q. 14 France whether Psalms were sung in the Air there v. 2. n. 30. q. 10 Flood what was the greatest sin before it v. 2. n 30. q. 11 Fogs why some stink more than others v. 3. n. 2. q. 6 Fornication what sin v. 3. n. 4. q 3. Fondness or Coyness which most desirable v. 3. n. 4. q. 19 Fair the keeping it 3 Questions Ans. in one v. 3. n. 8. q. 7 Fly-blows their cause v. 3 n. 8. q. 10 French why love the English c. v. 3. n. 9. q. 2. Forms of Prayer whether Lawful v. 3. n. 9. q. 3 Fairies and Goblins their Circles and Customs v. 3. n. 10. q. 5 Figures how pattern'd out by one act v. 3. n. 12. q. 6. Friends falling in Love with the same Lady v. 3. n. 13. q 3 Friendship or Love which the Strongest v. 3. n. 13 q 7. Falshood in Love is it a Folly or Knavery v. 3. n 13. q. 10 Friends how far oblig'd to one another v. 3. n. 15. q. 4 Fornication or to eat Puddings which is the greatest Sin v. 3. n. 22. q. 9 Fornication whether it does not dissolve a Solemn Contract v. 3. n. 24. q. 3 Fear what is the best antidote against it v. 3. n. 24. q. 7 Fondness after Marriage worse in Man or Woman v. 3. n. 13. q. 6 Flux and reflux of the Sea v 5. n 6. q. 2 French here exempted from all Taxes Liberty to Trade v. 5. n. 10 q. 5 French if Naturaliz'd wou'd it not ease the Nation v. 5. n. 10. q 6 Fingers cut off and heal'd and now useful as before v. 5. n. 16 q. 3 Fame the meaning of the word and what it is v. 5. n. 18. q 2 Faith of the Parent will it serve the Child v. 5. n. 27. q. 3 ‖ FVneral Oration of the Dauphiness 1 Suppl p. 4 Fleetwood's Collection of Antient Inscriptions 2 Suppl p. 25 †FAsciculus Rerum Expetendarum or a Collection of things to be sought after and things to be avoided p 404 G. * GVardian Angel v. 1. n. 1. q. 3 Government what sort is best v. 1. n. 4 q. 11 Glass broke flying into dust v. 1. n 5. q 8 Gog and Magog whether yet destroyed v. 1. n. 8. q. 2 Goodness objective consists in the Agreement c. v. 1. n. 12. q. 7 Glass painting is it different from what was v 1. n. 14. q. 6 Gunpowder or Printing which done most mischief v. 1. n. 14 q. 7 Gout its original cause v. 1. n. 15. q. 5 Genus and Species their difference v. 1. n 16. q. 7 Game 's its production v. 1. n. 17. q. 7 Globe of the Earth a Mill-stone fall c. v. 1. n. 17. q. 10 Gentlewoman left to her own management v. 1. n. 18. q. 3 God's Prescience and Man's Agency v. 1. n. 28. q. 5 Glass its different representations v. 2. n. 1. q. 1 God when he reveals himself in a Dream v. 2. n. 17. q. 10 Golden age v. 2. n. 18. q. 12 God's Spirit how moved on the waters v. 3. n. 9. q 5 Good Conduct in a General v. 3. n. 15. q. 1 Girl of Seven years old whether capable of love v. 3. n. 15. q. 5 Gen. First v. First c. Confutation of Atheists v. 3. n. 26 q. 4 Gentleman Marrying a Lady may they separate for a time v. 4. n. 8. q. 3 God's Name not once mentioned in Esther v. 4. n. 9. q. 13 Government whether we are oblig'd to serve it v. 4. n. 19. q. 8 Gunpowder-Treason how a Plot v. 4. n. 25. q. 1 Grotius Buchanan or Barklay the best Latin Poets v. 5. n. 14 q. 5 ‖ 2. GEneral of an Army whether he should fight as others 1 Suppl p. 28 3. Gurtler's History of the Templars 2 Sup. p. 9 1. Gallant Discourses containing Questions and Answers Translated out of French 1 Sup. p. 22 Gallant Discourse being a Continuation of Questions and Answers 2 Suppl p. 27 Genealogical History of the Kings and Peers of Great Britain 3 Suppl p. 25 Generation in the Act is not Soul united to Matter 5 Suppl p. 15. q. 13 †GRotius Letters the Subject Criticks and Divinity p. 48 His Letters Part 2. Treating upon Law History and Politicks p. 55 Gregory Nazianzen his Works and Life p. 331 Grand Seignior's Spy and his Secret Relations sent to the Divan p. 414 Goa Inquisition a Relation of it p. 462 Gronovius's Exercitations upon the Death of Judas the Traitor