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Q. Having an acquaintance with a Lady, who perfifts in a refolution of abjtaining from things ftrangled, obeying the command in a literal fenfe. Notwithstanding fome arguments used, tho' not in her opinion fufficient to prove ber zeal fuperftitious; therefore would defire you to lend (I would fay, but that I shall never be able to repay) Some of your cogent reasons, which no doubt but will convince her, and be of publick ufe, her diftemper being too epidemical.

A. Having another queftion by us concerning abftinence from blood (as in the use of black puddings, and the like) as well as from things ftrangled, we fhall take this occafion to give a folution of them both, fince an objection may be started to the one, which is no ways applicable to the other.

But we muft obferve, that the Lady very properly understands the injunction in a literal fenfe, tho' yet he is under no obligation of obeying it. For if fo plain and eafie a paffage (for the command is given in the method of a ftature law, where figures are never us'd) may be evaded by a metaphor, we may® expound away the whole volume of the Scriptures, and give a loofe to the most extravagant opinions. But we beg leave to propofe the ftrefs of the objection, that a folution may be given with the greater clearness.

The prohibition is a Chriftian, not a Jewish Law; enacted by the great apoftolical council at Jerufalem, under the direction of the Holy Ghoft: It feemeth good, faith St. James the prefident of the council, to the Holy Ghost and to us; and fo on: The prohibition was impos'd, not upon Jewish, but Gentile Converts; impos'd upon men, who were under no obligation to the Jewish Ceremonies.

But in anfwer to this plausible objection, we shou'd diftinguish between a temporary and a perpetual law; between a law that has a peculiar regard to prefent circumstances, and a law that is always obligatory. To apply the diftinction to the prefent cafe, we may remember (for St. Paul has taught it us) that the

Judaizing Chriftians would fain have impos'd the whole yoke of ordinances upon the Gentile Converts. But tho' it feemed good to the Holy Ghost to admit the Gentiles as fellow citizens with the Saints, without fo burdenfome an obfervance, yet he might think fit, to give as little offence as poffible to the Jewish Converts, that the Gentiles hou'd abstain from fome few particulars, to which the Jews might have a more than ordinary averfion. But what refpect can this bear to us, whofe circumftances are fo widely different?

It may perhaps be of fome confideration too, that this law was enacted before the deftruction of the temple, which was to compleat the abolition of Jewish Ceremonies.

But to an abstinence from blood it may be faid, that the prohibition was enjoin'd to Noah and his Lane 6 whom we all defcend, before the promul gation of the Mofaick Inititution.

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But here also we fhou'd have a regard to a temporary, a circumftantial law. For we may confider,

1. That as Adam and his children before the flood were fuffer'd to eat no other food, than what the fruits of the earth afforded them, fo to Noah and his children after their descent from the ark, this charter was enlarg'd, and living creatures were included in it. But left the novel ufage of killing thofe living creatures, from which they had before religiously abftain'd, fhou'd infpire them with cruelty to one another, God might think fit to reftrain fuch cruelty by a proper fymbol, by an abftinence from blood. But,

2. This abftinence from blood might have been enjoyn'd as a fhadow of better things to come, as a type of infinitely precious blood; the blood of the cove. nant; that blood, which was to take away the fins of the world. But what have we to do with fhadows, who enjoy the substance? What have we to do with types, who can look back upon the great architype as happy Chriftians! who are graciously allow'd to fay; Old things are done away, all things are H h 4

become

become new. But if we are pleas'd with fymbolical reprefentations, with emblematical refemblances, we may behold (and O! that we wou'd but frequently behold them) more fignificant fymbols, more lively emblems; namely the bread and wine in the bleffed Sacrament.

Q. Why any infant that fucks a woman that is with child, fhould have an antipathy to cheese, as they certainly bazer

4. Such is the frame and constitution of our nature, that when any thing has been very offenfive to it, we retain an averfion for it. But the milk of a woman that is with child, turning fourifh, eafily curds as it were into cheese in the ftomach of an infant fucking it, and thereby becomes fo very hurtful to him, that it often endangers his life. 'Tis no wonder then, if those who efcape the danger, have a ftrong antipay hain cheefe, which much icfembles that milk, which was more like to prove a poyfon to them, than nourishment.

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Q. I have fent ye a nut to crack, whick I believe will break your teeth, However, since ye are admirably skill'd in tranflations, as appears by your excellent verfion of Mr. Dryden's Latin Diftich, pray tranflate the following Epitaph, which is very ancient, and made by a Monk, on the death of an ingenious Organift; I don't question but you know the meaning of it. What I mean by tranflating it, is to make it English and lofe nothing of the ftamp, which antiquity put upon it; do that if you can, Sir.

Muficus & Medicus LANCTON jacet hicce JOANNIS,
Organa namque loqui fecerat ecce quafi.

A. Right worshipful querift; Answer a fool according to his folly, is a maxim of an admirable authority, but not applicable (you know) to you, who have doubtless more guts in your brains, than to think that a Monk cou'd puzzle Apollo; therefore have at you, worthy reader, in an English Epitaph, every whit as monkifh as that original.

Mufician and Physician eke,

John Landton lieth here,

Who made the organs for to speak,

Behold even as it were.

Q. What is it that dees as it were boil out of fir, when burning?

A. It is a refinous liquor, not much differing in its nature from turpentine.

Q. It is the practice of all chirurgical authors, when a tumour appears, to difcufs it if they can. Now I defire to know, why it is not better to fuppurate and discharge the offending humour, and if not, what does become of the offending humour when difcufs'd?

4. Tumours are of various kinds, as they arife from various caufes, and fome are moft properly dif cufs'd, and others most properly fuppurated: But dif cuffion is performed by fuch applications, as by their heating and tenacious parts diffolve grumous and coagulated matter, and render it fluxible, whether it be blood, ferum, lympha, cholerick, or phlegmatick humours; whence by perfpiration or excretion they may be discharged: And where fuch a method is fufficient to procure relief, none furely will undergo the pain and trouble attending fuppurations.

Q. I have had the hard fate and misfortune to enter into the lift of old maids, and confequently to be fighted and defpifed by all. They fay our very looks and quali ties differ from the rest of womankind; pray, Gentlemen, inform me what is the cause of this change, and whether marriage now I am grown fo ftale, would have any effect upon me? But alas! I need not talk of that, for I am almoft in despair of a husband. Therefore good Mr. Apollo, you that know all things, pray put me in a way, for in fort, I wou'd do any thing to be rid of the scandal of an old maid.

A. It is no wonder if croffes, vexations, teazings and difappointments, fhou'd alter the looks and qualities. of a perfon: The only remedy we can propofe to your forlorn condition, is that you, immediately take ledoing at Wapping, and wait the arrival of a Weft or

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East-India fleet; and if there be any compaffion left in humane nature for the most obfolete of your fex, you are most likely to find it amongst the tars, after their long lent.

Q. Ingenious youths (or by what title fhall My humble mufe address your glorious shrine) Who eafe fo many grieved breasts in thrall, And have fuch large poffeffion too of mine.

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To you the doubtful Celia now does fend,
To eafe th' ambiguous burthen of her mind;
And hopes as you've commenc'd our fex's friend,
That thefe may too your lov'd acceptance find.
Tell us how far we may perfection trace,
How far with her to heaven a rifing know,
Before the rays of her illuftrious face
Are loft, to guide our footsteps as we go..
Or can we here her spotless wings display,
And black contagion from cur breasts remove,
Or not (as clog'd, as vehicles of clay)
Until we mount thofe happy realms above.

A. So many frailties humane life attend,
Such ftrong temptations our weak minds affail,
That tho' to gain perfection here, we bend
Our utmoft force, we of our ends muft fail.
The utmost ftep, that we have pow'r to tread,
Is, by a frict, religious life below,

To gain a full affurance, when we're dead,
In future life we fhall perfection know.

Q. Oppreft with griping poverty and want,
Young, and unskill'd in all the arts of gain,
Fierce hunger and melancholy haunt
Over my foul with falvage rigour reign.

I cannot footh the vices of the age,
Nor flatter, and on great mens fteps attend,
Thofe are the conflant fubjects of my rage,
Nor ever can my kaughty spirit bend.

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