He also wrote Tentamen Introductionis in Historiam Doctrinae de Ideis, afterwards completed and republished under the title of Historia Philosophicae Doctrinae de Ideis (Augsburg, 1723); Otium Vindelicum (1731); Kurze Fragen aus door philosophischen Historic (7 vols., Ulm, 1731-1736), a history of philosophy in question and answer, containing many details, especially in the department of literary history, which he omitted in his chief work; Pinacoiheca Scriptorum nostra aetate literis illustrium, &c. (Augsburg, 1741-1755); Ehrentempel der deutschen Gelehrsamkeit (Augsburg, 1747-1749); Institutiones Historiae Philosophicae (Leipzig, 1747 and 1756; 3rd ed.
(12) 7 forgef us scylda usra suae uoe forgefon scyldgum et demitte nobis debita nostra sicut nos dimittimus debitoribus usum.
He was also the author of volumes entitled De satisfactione Christi disputationes (Geneva, 1666) and De necessaria secessione nostra ab ecclesia romana (Geneva, 1687).
In the tenth, the theme of the " vanity of human wishes " is illustrated by great historic instances, rather than by pictures of the men and manners of the age; and, though the declamatory vigour and power of expression in it are occasionally as great as in the earlier satires, and although touches of Juvenal's saturnine humour, and especially of his misogyny, appear in all the satires of this book, yet their general tone shows that the white heat of his indignation is abated; and the lines of the eleventh, already referred to (201 seq.), " Spectent juvenes quos clamor et audax Sponsio, quos cultae decet assedisse puellae: Nostra bibat vernum contracta cuticula solem," leave no doubt that he was well advanced in years when they were written.
The first four lines of the Instructiones may be quoted by way of illustration: "Praefatio nostra viam erranti demonstrat, Respectumque bonum, cum venerit saeculi meta, Aeternum fieri, quod discredunt inscia corda: Ego similiter erravi tempore multo."
In the Liber Sad-der, indeed (Porta xxv.), we read, " Cavendum est tibi a jejunio; nam a mane ad vesperam nihil comedere non est bonum in religione nostra "; but according to the Pere de Chinon (Lyons, 1671) the Parsee religion enjoins, upon the priesthood at least, no fewer than five yearly fasts.
(Abelard speaks himself of " theologia nostra.") 2 It is of interest to note that even in these books the Trinity and Christology are the topics of outstanding importance.