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the Urine, do affect the Eyes and Eye-lids alfo, by fome boiling Humour and Fluxion; the Eyes being Parts very delicate, and more eafy to be affected.

Queft. Wherefore is it, that those who are drunk with Wine mix'd with Water, have more Crudities of Stomach, and find themfelves more loaden, than those who drink pure Wine only?

Anfw. Because pure Wine is more hot, and contributes more to its own perfect Digeftion, than when mix'd with Water. Queft. Wherefore are those who are tippled only, or a little drunk, more foolish and toyish than those who are very drunk?

Anfw. Because they have only the Judgment lightly ftirr'd and troubled, but the others have the Senfes totally deprav'd, and can neither judge ill or well.

Queft. Why do those who are drunk, ftammer and flutter in Speaking?

Anfw. Because the Tongue being by nature fpongeous, is eafily imbu'd with too much Humidity, by the excels of drinking, and becomes heavy, and as it were flat; infomuch that it cannot diftinctly pronounce and exprefs the Conceptions of the Mind, with a Voice neatly articulate : befides that the trouble of the Mind, made fo by the Wine, is a co-operating Cause.

Queft. Why are the great and famous Drinkers lefs robust and ftrong than fober Perfons?

Anfw. Because by moistening and wetting themselves fo much they become more foft and effeminate; befides, the Heat of

the Wine, which is not natural, doth ftifle in them, or at leaft infeeble, the natural Heat. Queft. Why are those who are born Deaf, alfo Dumb?

Anfw. Some fay 'tis a certain Connection and Conjunction of the Nerves, that do fpread themselves to the Ears and to the Tongue; the which being indifpos'd from the beginning 'twill neceffarily follow, that both those two Faculties will be equally affected. And yet it may be nevertheless confefs' d and granted, that fome Maladies may cause Deafness without Dumbness; or on the contrary, there may be a Dumb• nefs without Deafness, because that one Branch of the Nerves may be offended, and not the other: and without more ado, we may conclude that he that is born deaf, having never heard any to fpeak, could never learn to do it, altho' 'tis true, they are able to make fome inarticulate Noise.

of

Queft. Reading the Earl of Anglefey's Memoirs, in p. 67. I find thefe Expreffions. viz. I know we fhould not prefume to limit the moft Holy God, as to what Inftruments he fhall or fhall not ufe in the Melioration Church or State: But the French King is one I never think of without Horrour; nor do I entertain any Idea of God's making any right Lines in the World by fo crooked an Inftrument. If Da. vid muft not be allow'd by the Courfe of Providence to build the Temple, because his Adminiftration of the Government had been fo much dyed in Blood; what good to Religion Q 3

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con we prefage from fuch a Monarch as has made all Chriftendom almoft one great Acelda ma? The great God will, I believe, take his time to make this Monarch fhare in the ufual Fate of Perfecutors, how profperous foever he may be at prefent, according to what is commonly observ'd out of the Heathen Moralift, That the Divine Wheels are grinding, and will grind to Powder, tho' they are flow in Motion. Gentlemen, Your Sentiments are defir'd upon this Book, and particularly upon thefe Expreffions of his Lordship?

Anfw. My Lord Anglesey was too great a Statefman not to be generally known; and his Obfervations for fo long and active a Life, and in fuch an high and publick Sphere, muft needs be anfwerable: so that all the Ingenious and Learned, particularly thofe of the nobler and politer fort, may with great Profit and Delight familiarly converfe with fo great a Man, in his selected written Thoughts, fome of which look a little prophetical, and afford us very uncommon Notes upon the Reformation. His great Piety, Learning, and fingular Moderation. fufficiently recommend him to all Parties; and the Publisher of thefe Memoirs, who alfo is a Perfon of great Learning and Worth, has by affixing his Name to them fecur'd all Objections as to their being true and genuine; tho' there's no Perfon that reads one Page, and has had a juft Character of his Lordship's Genius, but might be affur'd that thefe Memoirs are too peculiar

to him to be any one's elfe. As for our Opinion of the abovecited Paffage, we pretend not to comment upon it better than he does himself, the Series of his whole Difcourfe giving the beft Idea of this and other particular Paffages.

Queft. It has been my Fortune to fall in love with a young Gentlewoman, and foon after it jo happen'd we have been a fortnight in one Houfe together in the Country, by which I have had frequent Opportunities of making my Addreffes to her; and after a short time found her by all her Actions to have the like Paffion for me, altho' in words the quite contrary. When I come to discourse seriously to her, he in words gives me an abfolute denial; yet notwithstanding 1 find the endeavours to be in my Company what she can, and when with me her Eye is always fix'd on me; her Kiffes are reciprocal when alone, and all other Freedom which confifts with Modefty and Religion are permitted: and yet (he affirms that he does not love me fo as to make me her Husband, nor ever will, &c. Now, Gentlemen, having had frequent Converfe with her ever fince my firft writing to you, I still find her much in the fame humour, and not knowing how to take it (Lovers being commonly a little impatient) your speedy Answer is earnestly defir'd, whether her Words or her Actions are to be efteem'd the Sentiments of her Heart? In your peedy Answer you will much oblige a real Friend to Athens.

Anfw. You write like a Youngfter in these Affairs: Young Women can't forbear fpeaking what is far enough from their Heart. A little Strangeness,

few

few Vifits, or a pretended Voyage (which you may alledge you are forc'd to by her Unkindness) will fet all to rights, and bring her to speak as fhe thinks. There's a little Novel, intituled, Lysander, or the Soldier of Fortune, which perhaps gives the moft lively Defcription and Character of a Maiden Lover; whofe Education, Modefty, r. give a reverfe profpect of every thing tho' in fome cafes there's need enough of great Caution and Prudence, the Inconftancy, Levity, and Prejudices of our own Sex being fo very notorious.

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Queft. A Gentlewoman of my Acquaintance long fince made and receiv'd a Promife from one, who (ber Fortune not proving to his Expectation) hath altogether forget her. Now there is a Gentleman of my Acquaintance alfo, who is paffionately in love with her; but not withstanding the other takes no cognizance of her, nor hath done for thefe feveral Years, he will not be perfuaded to entertain any other, but thinks he is bound in Confcience to continue a fingle Life. Now 1 defire your Opinion of her Freedom to difpofe of her felf, and alfo your Opinion of the Gentleman she was contracted to?

Anfw. The Cafe is very plain, that the Obligation was mutual, and upon default on either fide, the other is free again, and at liberty to act at pleasure. But however in this cafe it may not be amifs to take a Confident or two along with you, and go and difcourfe the Gentleman about the Affair; and if he perfifts in his Refolutions of letting the matter

fall, and you have witness of it, you may then not only act fafely by the Law of God, but by that of the Nation too, in difpofing of your felf otherwife as foon as you please.

Queft. Gentlemen, I am a young Gentlewoman of a confiderable Fortune, my Father and Mother both living; I was pomis'd Marriage by a Gentleman, to whom by much perfuafion I granted his Defires, and it happen'd1 found my felf with child: I continually defir'd him to perform his Promife, but he flighted me. And now there is a Gentleman whom I could freely love, courts me; but being in this condition, am unwilling to deceive him: and my Father and he defires me to fettle my Affection, and the other Gentleman always upbraids me of my Sin with him; fo I fear he will not only make a discovery, but render me odious to the World. What courje would you advise me to take, in order to give an answer to my Father, and to quiet the tongue of my former unkind Sweetheart? Your Speedy Advice will abound much to the fatisfaction of your diftreffed humble Servant, &c.

Anfw. Truly, Madam, an unhappy Cafe! And fo much the more intricate and perplex'd, fince we are unacquainted with the Temper and Affection of your Father, as well as your fecond Lover. If your Father is a wife and prudent Man, much more if he be pious, your best way is to open the Cafe fairly to him, and no body elfe at prefent, defiring his Advice and Provifion for your fecret lying-in; which he will affent to for his own Reputation as well as yours. When that is

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over, if your fecond Lover profecutes his Amours, you may give him a modeft and free Entertainment, but never marry him by any means till you have told him your Misfortune. If he be fincere in his Love, and a good Man, he will love you never the lefs for being fo generous and free with him ; if he be not fo, 'tis not your intereft either to marry or entertain him: for 'tis more than probable, if you mention not the Affair, it will by fome means or other be known, and then you may eafily judge what a miferable unhappy Life you are like to lead; efpecially if you should marry an ill Man, what repeated Upbraidings, private Taunts, c. muft fall to your fhare? and indeed your own Reflections upon 'em can bring but little fatisfaction, fince you would deferve 'em by deceiving your Husband (if any) in pretending to be what you are not. But if the worft is known before-hand, you do no injury at all to your Husband if you marry, fince he's at his own liberty to do what he will; tho' after all perhaps a fingle State may have the leaft Inconveniencies in it for one in your Circumstances, if your Conftitution will permit. Your bufiness at prefent is to beg God Almighty's pardon for your Sin, and defire his Grace for the future to prevent the like Actions. As for your ungenerous firft Lover, you will be half arm'd against his Difcoveries by this method we have advis'd; tho' 'tis a furprize to us, to think how he can be fuch

a Villain, to condemn you for an Act which himself is a fharer in, and probably the greatest. What Provisions the Law makes againft him for his deceiving you, Defamations, &c. a Counfellor will foon tell you, which is all we can at prefent advise you in.

Queft. Why an Eye in a Picture hould be the fame every way? Or thus, to make it more intelligible, When a Picture is drawn from any Perfon, who in fitting looks on the Painter's Eye, why doth the Picture look every way, whereas the Perfon in fitting look'd but one: and if he should look any other way in drawing, the Picture would look alfo but one way, whereas now it looks directly on as many Persons as can come to fee it? I defire your full Answer; for 'tis a pretty strange thing. If you confider it with a piece of Sculpture, there the Eye will look but one way.

Anfw. The reason is very evident: The Original is in Solido, but the Copy in Plano. 'Tis very true, I cannot fee a Man's Eye if he turns his Face half from me, because the Eminencies of his Cheeks, Hair, era. may intervene, and hinder me from feeing the Eye: but where a Face is pourtray'd in Plano, all is even, and there's nothing to intervene ; which fide foever of the Room you ftand in, you fee the whole as it was drawn; and the Eye being the moft remarkable in the Face, the Obfervation has been made rather of that than any other part tho' 'tis the fame of the Nofe-end, the Lip, or any Spot upon the Picture, which will prefent it felf to you

which way foever you look

upon it.

Queft. Pray what's the reafon that our Ideas of Matter, and our Operations in Matter copy'd from thofe Ideas, are fo very diftinct? Anfw. It flows from our Imperfection as Agents. A perfect Agent, fuch as God is, acts according to his Ideas: Thus God made the Whole World in that excellent Beauty, Order and Harmony, which he had before conceiv'd in himfelf. And even our own Ideas of Things (I mean of Matter and its Accidents) are very diftinct and adequate in the Abftract: I can very easily conceive how a Line of a quarter of an Inch may be exactly divided into a thousand parts, and each of thefe fubdivided into a thousand more ; but when I come to involve this Idea of Divifion and Subdivifion in Matter, I'm at a lofs, and fhould not only find it a difficult Undertaking actually to divide this quarter of an Inch into five hundred parts, but alfo how to make any two of those parts precifely equal. This Confideration has fuggefted to me, that God Almighty's Operations in Matter are exactly analogous to our Conceptions in the Abftract; which, by the by, argues our Souls to be of Divine Extraction. We can have a true Idea of the Sharpness of the Sting of a Bee or of a Nettle; and when we examine thefe with the finest Microfcope, we find they terminate according to the Idea we have of them: but if with the fame Microfcope we

look at our own Operation of involving the Idea of Sharpnefs in Matter, (for inftance in a fine Needle's Point) ir appears blunt and craggy. Thus we have a true Notion of Smoothnefs, and can find it in the Scales of a Flea, and other things; tho' the finest Glass or polifh'd Marble appear as uneven and rough as a fil'd piece of Iron, and the Eminences will reflect the Light, as the fides of rifing Hills and Mountains do.

Queft. Wherefore do we Chrif tians makeEaster a moveable Feaft, and depend upon the Moon, as if it were the Jewish Paffover; which, we fay, was abolish'd at our Saviour's Death, and never more to be celebrated either by Jew or Gentile? Altho' our Saviour's Paffion was at the time of the Paffover, to the intent that it might be publick and notorious, yet there feems no reafon why Eafter should be fo variously celebrated in respect of Time, as it is by us Chriftians, and that in one and the fame Church; because our Saviour's Passion, as well as his Nativity, was upon a certain determinate Day: And therefore why should not Eafter as well as Chriftmas be a fixed Feaft?

If you object, that the Nativity of our Saviour may be kept upon any Day of the Week, but the Paffion must be on a Friday, and therefore it cannot always be upon the fame Day of the Month wherein our Saviour fuffer'd: Why should it not be kept upon the very Day of the Month, when that happens on a Friday, and in other Years upon the Friday following?

Anfw. The Apoftles (efpecially thofe of the Circumci

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