God, yet we find that you are willing to make what amends you can, by taking abundance of liberty with his beloved fon, in whom he was well pleas'd.

We hope, Sir, your friends will thank you for the compliment you have fo generously paft upon them, in representing them as men fo unfteady in their principles, fo as to be shaken by a matter of fo fmall importance; for if they were ignorant of what both antients and moderns (the orthodox we mean) do generally allow, and of what the Scriptures afford us fo clear an intimation; yet they might before have as pertinently asked, where was the Divinity, when Chrift wafh'd his difciples feet? for that was an action equally condefcending with the other; and both, no doubt, were defign'd to teach us very ufeful leffons of humility: and therefore, tho' you acquaint us that they took the liberty to reason, you yet let us know withal that they took a very dangerous liberty, and that free thinking (to ufe the modifh phrafe) with them bears too near a resemblance to a very common fimily, and is no better than a word in a child's hand.

But in answer to that pert queftion (for modesty is a leffening to fome mens parts) how was the Godhead employed when the manhood was We may readily reply, that is was in part employed in the government of the world, in fuftaining all things by the word of its power. But if it be enquir'd how it was employ'd with regard to the manhood it had myftically affum'd, we anfwer with a very ancient author, namely with Irenaus (Bishop of Lyons) that it was quiefcent; if you would have his own word, ησυχάζοντος τοῦ λόγου

To the query, when he commenc'd God and man, we reply, as foon as he became incarnate. And tho' you endeavour to baffle the article of a God incarnate with that perfuafive (as you may think it) exclamation, fenfelefs cant! yet exclamations, we hope, are no arguments: But if you conceive your's to be one,

we

we beg leave to retaliate it with another, senseless argument!

Pray who of the orthodox believe that the Divinity of Chrift was contain'd in his narrow humanity? for fure to be contain'd in, and to be join'd to, are terms of a very different importance. But thus to drefs up your adverfaries tenets in what garb you please, and thence endeavour to expose them to ridicule, this is an usage not unlike to what the primitive Chriftians met with under the Neronian perfecution, when (as even Tacitus does not fcruple to inform us) they were cover'd with the skins of wild beasts, and thence expos'd to the worry of merciless dogs. But if your intention was not fo hurtful, and you were only fo unhappy, so short-fighted (for who can help the defects of nature?) as not to perceive the very clear diftinction between terms fo very widely different, we intreat your pardon for charging you with fo foul an imputation.

But what you principally aim at, is, that the union of the Godhead and manhood in one Chrift tranfcends the very utmost reach of your narrow thoughts. But pray, Sir, what would you be at? would you by fearching find out God? would you find out the Almighty to perfection? would you be invefted with that Divinity you deny your Saviour? We would advise you to take down fuch towring imaginations, left we fhou'd particularly think of you as often as we meet with Zophar's very fharp reflection, vain man would' be wife, tho man is born like a wild afs's colt.

You were very unlucky in your intimation of Apollo's being an heathen, fince fome men are at a lofs by what other title than one too near a kin to it, namely, that of infidel; they are utterly at a lofs by what other title to call thofe who deny the fundamental articles of the chriftian faith: and therefore, Sir, our chriftian charity obliges us to remember you as often as we pray for Jews, Turks, Infidels and Hereticks. But they (if any fuch there be among orthodox Chriftians) they that dispute your claim to the

laft

laft but one, will leave your title to the last uncon tefted.

Q. Gentlemen, be pleas'd to give your opinion, why fome eyes (tho' neither old nor weak) can't distinguish fea veral colours (yet can a great many) fo well as fome three times their age; and whether the reafon in part may not be afcribed to the different colours of peoples eyes; and if fo, whether black, bale, dark, or light grey, the moft infallible in their perceptions

A. The deficiency of fight cannot be imputed to any particular colour of the eye, because that part of the eye, which is concern'd in the tranfmiffion of colours, is it felf deftitute of colour, as you may fee in a former Apollo. The forefaid deficiency is therefore imputable to an obftruction of certain filaments of the optick nerve, which though difpos'd to tranfmit fome fort of rays, do yet reflect others without any regular tranfmiffion. For as the different rays, that compofe different colours, are differently configurated, fo fome of them may be more agreeable, others more difagreeable to the obstructed filaments.

Q. Gentlemen, I defire to know, whether cream boil'd · ·in the middle of a well kneaded pudding will turn to butter, and what is the cause of it?

A. Whether there be any butter or no in the cafe, 'tis certain the queftion is very flippery, and 'tis to be hop'd, fince as yet we have not been converfant in exercitations of this kind, that the Querift will excufe us, if we affure him, we'll fay not a word of the pudding, till he comes to town again, and so a good journey to him.

being a long time troubled with the tooth-ach, my companions would fain perfuade me, that I am in love: I would therefore defire you to unfold their meaning to me?

A. The meaning is very plain, good Mrs. Caffandra; for an earneft defire after any thing, you know, will make the teeth water, and confequently the ardor of your affection may attract fuch a flux of rheum upon your jaws, as may occasion that unpitied mifery the tooth-ach.

Q. I have got a conundrum in my head, and cannot get it out. I shall certainly crack my brains in fearching out questions for you; I do really believe you have bewitch'd me. I try to divert my thoughts as much as I can, and fill Apollo runs in my head. I neglect my busfinefs by the means; and whatever I think of, it will by Some how or other flip into a question: what should be the meaning of all this, which is to me a mystery? why should our thoughts when bent upon any object be fo riveted as not eafily to be difengaged?

A. It is the nature of that intellectual being, the foul, to be bufie in the fearch after knowledge; and the lefs obftructions fhe meets in the indifpofition of the organs of the body, the more eager fhe is in her profecutions. Now the readieft way to obtain her end herein, is certainly an ardent defire and fedulity to gain the folution of all her doubts and information of matters of which he is ignorant; therefore no wonder your thoughts are fo intent hereon, that matters of leffer importance make no impreffion on you; when you have attain'd a greater proficiency in knowledge, you will wonder more how you could wafte your time on those trivial concerns, the omiffion of which is now your complaint.

Q. If ever there was an Angel upon God Almighty's earth, I am now in love with one, and how to approach her awful prefence, none but the great Apollo can dictate ; I tremble at the attempt; and were you to survey my countenance, you'd conclude my genuine paffion had not the leaft fpark of affectation in it.

A. If the perfon you are in love with be (as you fay) a real Angel, we advise you to exprefs your paffion with all the deference due to a fuperior being, without once prefuming on the hopes of a fuitable return; for that were an impardonable affront to fuch a bright existence, to request an union with a wretched lump of earth. All your remedy is, to wait with patience, till you are difingag'd from your prifon of clay; and in the mean time take care that your life be fuch as may render you an Angel of light, or you VOL. II.

Z

will

will be at a further distance from the object of your affection, than now: confider alfo that then there will be no diftinction of fexes. But fhould you be in an error all this while, you are in a fine condition, for we have known (and not very feldom) fuch Ladies as have been addrest under the title of Angels before marriage obtain no better than that of devils fix months after.

Q. For fhame, Apollo, quit the British stage,
You rather banter than improve the age;
To fuch low themes from lofty flights you fall,
As if fome Grub-ftreet mufe poffeft ye all:
Would ye be thought as wife as ye pretend,
Keep to tall wit, for that must be your friend;
But when you meanly floop to common clay,
And answer questions fit for childrens play;
No more we value your unfinew'd lays,

But give you frowns for smiles and scorn instead of
praise.

4. Oh! why will thanklefs man be led away,
And after common vogue unwifely ftray?
Why should ingratitude and envy reign,
And carping malice damn a generous pain?
Miflaken bard, fee with impartial eyes,
For blaming others will not speak thee wife;
Kindly we mean the good of all mankind,
And guides are fure most useful to the blind;
Th'unknowing vulgar, not fo wife as you,

May be inform'd by what long fince you knew;
Then carp not thus that diff'rent ftrokes you fee,
Leave ignorant men the dull, and take the bright to thee.

1. Q. Why love that governs all mankind,

2.

Is always reprefented blind?

Q. If friendship be a lasting joy,
Which time or absence can't deftroy?
3. Q. And if in love there's happiness,
A virgin never yet could guess?
In answering this you will oblige
A Lady has held out a fiege;

And