'ye,

My skull next day keeps painful aking,
And I'm all o'er in piteous taking,
And look as if I could not belp it,
Tho' the night before I roard and yelpt it;
And
many a merry

ballad sung,
And did not stammer with the tongue,
And bowls to th' brim made nothing on,
Tho' larger than Anacreon's:
I think I've hit that hard name right,
Tho' I am now in doleful plight,
And can't sit, tho' I've more to ask
Resolve me then, 'tis no great task t' ye?

A. Thou jolly red-nose son of Bacchus,
That with such fury dost attack us ;
Thou genuine stanch Anacreontick,
That daily draio'st the Hellefpontick;
That seem'ft to be (whate'er you mean us)
As big as Virgil's old Silenus :
A vapour in thy cranium fies,
From whence thy maladies arise;
Affects thy nerves, and makes thee chatter,
As tho' thou nothing knew'st oth' matter.
But these your bowls except you lefsen,
And leave this potulent profession,
And wholly quit this brain-subliming,
Design’d to meliorate your rhiming;
Your Muse must soon expect abortion,
And your noddle prove a caput mortuum.
Q. Tell me, ye powers, that rule our fate,

Why are frail men fo vain, With so much zeal to wish for that

They never can attain?
Also resolve what is the cause,

Before the heavens rain,
Ihat corns on toes do so much ake,

And I feel so much pain
Your musty books fearch to solve these,

Then I will ask again?
A. The soul by energy divine,

Would glorious things attain,

Did not that clog the body join,

And render all in vain.
The cause your corns do throb and ake

Upon impending rain,
Look back to number twenty five,

You'll find the reason plain.
Thus we have solv'd you in a trice,

Now pray, Sir, ask again.
Q. Is it a lin, Apollo, when
A prentice boy shall now and then
A can of beer or victuals give
At his master's door, a poor man to relieve ?

A. It is a fin, without consent,
How fair foe'er you think th' intent;
The theft the charity defaces,
For to do good by ill the fact disgraces!

Q. I have a wife,

That leads an ill life,
And afperses me ev'ry day i

she runs me in debt,

And will run farther yet, if I any longer do ftay.

By the advice of her friend,

Who lives at Cat.
And a long, dearly loving acquaintance;

They would have me affure,

Without being secure,
To allow her a handfom maintainance.

Nay, this is not all,

For my good name she'll maml,
In charging me falfly with capital crimes;

Pray tell, wise Apollo,

Which way I shall follow,
And give a quick answer to these my fad lines?

A. We hear your complaint,

And believe you no faint,
Notwithstanding your harmless appearance;

For a cause you may be,

In some little degree,
of your wicked wife's ill perseverance:
VOL. I

P

vend,

a

But But granted she's bad,

And your case be as fad,
To maintain ber, we will not advise yes

Since she'll then act the same,

And despoil your good name,
And the world. in some measure despise yes

Rather send her to sea,

Where she wafted may be,
As a Nave, to some foreign plantation;

By which means you'll prevent

Any more discontent,
And set free from such rubbish this nation.

Q. Whether of the two companions, the foul or the body, have the greater phare in fin; or why for the fins of the one should they be jointly punisli’d?

1. Properly and strictly speaking, the body can have no share in either the enjoyment or punishment of fin, and is no other than a mechanical instrument 10 the soul of forbidden pleasure; since all sensation, whether agreeable or disagreeable, tho' occafion'd indeed by matter, is yet compatible to none but immaterial substances. And yet it is highly equitable, that as the soul indulges her self in more unwarrantable enjoyments, thro' the mediation of the body, so she should also receive the severer punishment, thro' the mediation of the same instrument ; that what was once its conveyancer should at lait become its tormentor. And this comes much to the fame purpose with that more loose and figurative way of speakiog; that as the foul and body are partners in fin, so should they also be sharers in the punishment.

Q. Whether the shadow went back only on Ahaz's dial, not the sun in the heavens ?

4. It is the nature of wisdom to act by the most simple methods; we cannot therefore so rationally fuppose that God would make the fun to become retrograde for the sake of that, which he might perform by a more obvious and yet miraculous proces Qure.

Q. Pray, Q. Pray, Gentlemen, what is the meaning of those words in the 1 Corinthians xi. 10. For this cause ought the woman to have power on her head, because of the An. gels?

A. From the context and the frequent allusion we meet with in the New Testament to Hebrew idiom, we may gather, that what we tranflate power imports a covering. As therefore, to be covered is a figa of niodesty (that peculiar ornament of the female sex) as it is a notion common to both Christians and Jomos, that Angels accompany our publick worship; so the meaning of the passage is, that women should be fo modelt as to be covered in the church, because in the presence of those superior beings.

Q. What is the reason that in 1 Sam. xvii. Saul is unacquainted with David, tho”. he had before plaid upon an harp in his palace, and drove away the evil spirit from him?

A. Some conclude this passage to be first in order of time, tho' last in the relation : but this is inconsistent with the beginning of the preceding chapter. We may therefore more rationally suppose that David had been some time upon Saul's recovery dismiss'd the court, that affairs of state might make Saul the more readily forget fo inferior a person, that his former distemper might have somewhat impair’d his memory, and contributed its share to such forgetfulness; that since David was so young, his countenance might have been considerably changed; that for ought we know, he might be otherwise habited than he was before; and we are daily sensible what an alteration may proceed from dress.

Q. In holy Writo we read that the king with all the people of Nineveh (at the reproof of Jonai) put on facka cloth, and laid themselves down in afhes; I desire to be inform'd what the name of the King was?

A. He is suppos'd by fome to be Sardanapalus, that effeminate Emperor, who us'd to spin among his concubines

Q. If one of the monstrous twins lately brought over should commit a crime worthy of death, how should it be punish’ds

4. In the question it is necessary we distinguish between those crimes, to which the other must of neceflity have been pre-conscious, and might have happily prevented, and such as might have eluded her utmost caution; for in the latter case the equity of our common law will bear her harmless ; for if we enquire the reason why no criminals are condemn'd upon presumptions: we must say in the sense of a late Divine, It is preferable that the guilty should go unpunish'd, rather than the harmless, the innocent, should suffer.

Q. Whether if any marry one of the two children, when grown up, who are so monsirously conjoin’d, be be guilty of inceft?

A. There have been monsters, who, tho’ Arangely joined together; have been yet withal so separated, as that both of them might marry, without the guilt of so heinous a sin; and yet even their common modesty would have forbid the banes: but these are of so peculiar a nature, that the forementioned fin is uaavoidable. This therefore is an abundant cause and just impediment, why neither of them can be join'd with a man in holy matrimony.

Q. Whether the crystallinous humour of the eye be of any colour, and if so, of what colour ?

A. Were it of any colour, it would be attended with a twofold inconvenience. It would transmit the object with less perfpicuity, and tincture it with its own colour.

Q. Messieurs, je vous prie tel me de resin dat de Inglise men alway creepe to de shimney in de fomer as wel as de vinter, serviteur Ettienne de la C

A. Monsieur, de Inglise man be de ver fociable companion, and de feer be de ver sociable creature. Bcfides de ver long a cold vinters in des nordern climes bring de abit to de shimaey, verfore de Inglife, upon des cwo ver bon rafons, creepe to de Mimney.