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A. We fhou'd fay he had done like a Jew, were there not too many who wou'd fain be called Chriftians, that are often guilty of as ill, or bafer Actions. For his falling in Love, as he calls it, with both of these one after the other, 'tis fuch a Love as Brutes have for the whole Herd, a very Heathen having defin'd Love better; that as often as our Mind carries us to that which is good, 'tis Love; o therwife Concupifcence: But nothing can be faid to be good, which leads a Man into Wickedness, Mifery, Calamity, and Repentance. For this Termagant Ifraelite, tho' we can't fuppofe he values the Laws of our Saviour, yet he might have had fome refpect to thofe of the Country where he lives, at leaft of common Truth and Honefty, which is planted in the Hearts of all Mankind. However, all he can now do is to marry the firft, as he is oblig'd by more than Promife, and fince he can't the 2d too with out vent ring the fwing, to provide for her, whom he has ruin'd, as well as the Child, of which he's the ungracious Father.

Q. A Perfon of Quality has a Servant, a Gardiner, that was born deaf and dumb, another had a Maid Servant that lay under the fame misfortune: However they were marry'd and have several Children that have all their Senfes. Pray refolve thefe following Queftions concerning 'em.

1. Whether the abovefaid Ma trimony was Lawful, according to the Rites and Ceremonies of the Church of England?

2. Whether if it should happen that thefe Perfons should break any of the Ten Commandments commit Rebellion, or break any of the Laws of the Land, they

could be guilty of fin, fince they know not the Laws either of God or Man?

A. For the first Queftion, fuch. a Marriage must be lawful, if the confent of Parties be publickly teftify'd in the best manner they are able to do it. Nor can the Church require more than is poffible, of any Perfon, having provided for ordinary cafes, but leav ing fuch extraordinary to the prudence of her Governors.

To the fecond, they can't be, we conceive, oblig'd by any Law, which they have no notice of, nor canpoffibly attain it. Thoughfomething of the Law of Nature must be written in their Hearts, fince they are reasonable Creatures, as well as others. And if they improve this well, God is able to let 'em know more by ways best known to himself, though perhaps unknown to us; fuch Perfons having had oftentimes fuch Notions as would puzzle the wifeft Man to give an account how they came by 'em; though it be confefs'd,having nothing to divert their Obfervations, they have generally strange Apprehenfions, and very great Memories, and may be taught, we are apt to believe, many useful things, as well as it may be most of the Laws of the Land, which concern themfelves; and those which they know, doubtless they may break, and be liable to Punishment for't,as well as other Per fons.

QI beg the Opinion and Advice of your Society in a cafe of great importance, both to the Soul and Body of the Perfon concern'd, who is yet Vertuous and Innocent, he has the misfortune to be paffionately belov'd by a Marry'd Man, and has been 10

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vain to Vertue if the does not r fitt him, which it feems there's no way to do, but abfolutely to fly from him, and if London be not wide enough, fare England is, to hide her felf, which the my eafly do if the trufts but fonie one firm Friend with her removal, without taking her leave, unles he has a mind to be stopt; or giallving any intimation of her Inten tion. Nor can we doubt but that if things come to extremity, the might have Protection from the Magiftrate against him; and whatever he threatens, finding the Per fons eafinefs, or weakness, he'll be a little afraid of the punishment of a Rape, and fearce venture on hanging, though he would, it fees, on damnation. Though by the way, this, one would think, were enough to open her Eyes to fee what fort of Love he has for her: True Love is humble, patient, fabmiffive, even in the greatest Monarch; but there's fomething elfe, much uglier, that too often fteals its Name, and makes it aVizard for it's own black Face, that's furious and raging,and fet on Fire of Hell. To conclude, the now knows her danger, and we think, the only way to avoid it, which if he does, we have our End, if not, we have done our Duty.

fo fome Tears. He's parted from
bis own Wife on fufpicion of Adul
tery, though the Cime can't be
fully prov'd against her · The Cir-
cumftances of the Man are of
fuch a Nature, and his Importu-
nities to preffing, that it must
be by fome powerful help from
Heaven that the Ruine of my
Friend is prevented. He preffes
her earnestly to Marry him,
his Attempts having p ́ov'd un-
fuccefsful and if devy'd any longer,
vows to force her into fome re-
mote place, be the Event never fo
fatal: In this exigency your cha
ritable advice is defir'd: If fhe
were fatisfied 'twas no Jin,
the Cenfure of the Vulgar will
give her no concern, and ac-
cording to your Fudgments she'll
regulate her felf in this matter:

A. We mult beg your Pardon if
we believe the Perfon concern'd will
fcarce stay for our Anfwer, for if
fhe's once come to Parley, and to
defire the might yield, he has but
one step more to make (it may be
not that now,) towards her Ruine;
and we are the more afraid our Ad-
vice will be too late, becaufe fhe's
already paft Fame and Reputation,
for what elle are the Cenfures of
the Publick, when juftly apply'd?
However, if it be not now in
vain, we defire her to remember
that the can be no better than the
prefent Wife is reputed, if the
marry him who is not legally and
justly feparated from his own Wife,
and that fo as to have liberty to
Marry another, which he cannot
be, that we know of, by any but
by the Supreme Authority of the
Nation, which has given fuch a
liberty where the Cafe has been
clear and notorious: Till he can do
this, or his Wife fairly dies, your
Friend, (or your felf) pretend in

Q. On laft- Eve ninte o thers befides my self went into a Church-Porch, with an Expecta tion of feeing those who fhould die that Tear, but about Eleven a Clock, I was fo affraid, that I left 'em, and all the nine did positively affirm to me, that about an hour after, the Churchdoors flying open, the Minifter (mbe, it seems, was very much troubled that Night in his fleep) L. 1 2 LW*4

with fuch as fhould die that Year, did appear in Order. Which PerJons they nam'd to me, and they appear'd then all very healthful but fix of 'em dy'd in fix weeks after in the very fame order that they appear'd. The truth of which I'm very well affur'd of, having been my felf present at fome of their Burials, and knom them all: About two Months after I left Cambridge, fo that I'm ignorant of what has fince happen'd, but I'm very fure of the Truth of what I've writ, tho' unable to give any Solution of the manner of it, which I defire from your Society.

A. First, for Fact, this being fuppos'd to have happen'd fometime fince, (as we find by the date of the Letter, the Querift may by this be certain of all the relt which were nam'd by his Companions, but if he would fatisfic others too, he's defir'd to give us the name of the Church, and if not, his own, and theirs who fate up and faw this dreadful fight, yet at leaft of the Perfons who died the enfuing Year. Glanvil, if we miftake not, has a Relation of the fame Nature; however, there is a known Story at a Gentleman's Houfe in the North of England, which almost every body there have heard, and none queftion, and which exactly agrees with that here mentioned. But after all, fuppofing the Fact to be true, how fhould we give account of what is fo unaccountable as the Tranfactions of the other World? It seems beyond the power of the Devil, or perhaps any Created Spirit, to foretel infallibly, the Death of any Perfon, except they have a particular Commiffien to do it. Known unto God, its true, are

all his Works, and there's no doubt but he orders all things, and knows what he has order'd, as well in the regular course of Nature, as otherwise, but why he should reveal this, or permit it to be reveal'd, we must profefs our Ignorance, though that he has done fo, we are certain, in the case of Saul, Abaziah and others. However, we think 'tis a dangerous and unlawful Curiofity to rry things of this Nature, fome having, 'tis faid, fallen afleep, and their own Images gone by at fuch watchings as the Relation mentions.

QA Young Gentleman of One and twenty, possessed of ne Fortune, marries an Old Woman, near Fifty, whom, though a PerSon of very ill Fame, for Incontinence, ill Nature, and feveral other ill Qualities, through her fly Infinuations, and cunning Vindication of her felf, and his eager defire of her Fortune, be efpouses. Now fince Marriage, fhe has anfivered the Ill Character the World gave her, by proving a bitter and virulent Scold, alienating part of her Fortune, and difpofing of it among her Children, by contracting a great many Debts, which she has laid on him to pay, though there be little left to pay them with; putting Sham Bills, a great many Tricks and Cheats upon him, betraying him in all bis Secrets; and what is worse than all this, defaming him, and expofing his Reputation, dearer to him than bis Life. It happens after all this, that he refolves upon parting with her, and living Separately; which Refolutions, together with the occafions of them, being known, and publick, feveral Perfons of Worth and Integrity, convince bim

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bim of ber 'former Lewdness | (which he did not before Marrirge believe) and infil further into bim, That he has given no caufe to believe a Reformation in her, ever fince her Marriage with him, but on the contrary, great occafions of fufpicion, by her imprudent behaviour; which he does not charge her with, having never found her in any fuch baseness, or any Tendencies to it, though he is confirmed the has been very wanton in her Youth. Your Opinion, Gentlemen, is defired, whether be ought ftill to live like a Salamander, in the Fire of Conretion with a Woman he has a

bad Opinion of? Or whether be may not, with a good Confcience, live Jeparately from her, though he never found her in the At of Adultery, fince be hath allowed her all that is left of her Fortune to live on.


courfe of Life he should have examined before Marriage, being only now concerned in what has paffed fince. If it can be had, quietness together is to be prefer'd before their living asunder; to effect which, he maft never Reproach her with what is paft, but be fure to give her no cause of Paffion; and if the ftill remains as before, we believe, if the'll agree to it, he may leave her; or else he can't.

Q. What was the chief Errors of Mamonides? And of what Ufe can the Reading of his Works be?

A. Poor unhappy Youth! We fee no Remedy to his misfortune, without Mutual Confent, and then if they can both live honest, we believe they may part; yet tis to be avoided if they can bear each others fight with any fatisfaction, though they have the greateft indifference in the World; for one Day 'tis probable, if either Party is good, they may win upon the other, which when feparated, they put themselves out of a Capacity of doing, befides the bringing themselves under the Cenfure of every one. Since they married, thofe Perfons are none of his Friends, who endeavour to make any difference; and how great foever their Worth and Integrity in other things, that is neither a fign of their Goodness or Prudence; and he'll do well to avoid their Company. What was her former

A. His greatest Errors were his believing the Stars and Celestial Spheres to be animated and living Beings; That God never repented him but once, and that was after the Deftruction of the firft Temple, wherein he caufed the Righte ous to perish with the wicked. That the Law of Mofes was Eternal; That Man has an absolute Free Will to do Good or Evil: That the Promises of God deliver ed by the Prophets, were Temporal, and fhould be accomplished in this World, when the Meffiah came; and that the Kingdom of Judah was given to Salathiel, of the Pofterity of Fechonias, after the Repentance of this last, whereas Salathiel was the Son of Neri. Provided thefe Errors be carefully obferved, many confiderable advantages may be drawn. from the reading his Works, as from his manner of using Hebraifms, and divers Sentences of the Jewish Doctors may thereby be understood. In Maimonides we may fee many Expreffions and Maxims of the Talmud, which are very ufeful to explain feveral ways of fpeaking in the New Testament, L13


internal, as Configuration, which | ftian Princes. They have been is proper to its Particles. For 'tis tolerated both by the Civil and certain that all the Particles which Canon Law, and by their living make up a piece of Wax, are ve- amongst us, they may one day ry different in shape from those be converted to the Knowledge which compose a piece of Iron, and Love of the Truth; befides, therefore for diftinction fake, that we ought to have fome Compalis call'd a fimple Figure which is fion on them, because to them perexternal, and that Configuration, taineth the Adoption, and the which is peculiarly effential to the Glory, and the Covenant, and Compofition of the Wax, or that the giving of the Law, and the by which it is what it is. Service of God, and the PromiSes: Whose are the Fathers, and of whom, as concerning the Flesk, Chrift came, &c. Rom. 9.4, 5. We may alfo confider, that by their Fall, Salvation is come to the Gentiles; and if the Fall of them be the Riches of the World, and the diminifhing of them the Riches of the Gentiles, how much more their fullness? Rom. 11. 12. We must not infult over them, Nor boast against the Branches; for we are but wild Olives grafted upon them: And if God Spare not the Natural Branches, take heed left be alfo pare not thee; for blind nefs is happen'd but in part upon Ifrael, until the fullness of the Gentiles do come in, Rom. 11, And then all Ifrael fhall be faved; which must be understood of moft of them: For the Angel tells Daniel, that every one of his People fhall be deliver'd,whofe Names fhall be written in the Book, Dan. 12. 1. So that all the Jews, be fore the laft Judgment, fhall be converted, and acknowledge Chrift as the true Meffiah: Yet not all without exception, but only those who are written in the Book of Life. By the Jews living amongst us, we may also be the more induced to acknowledge the Goodnefs of God to us in receiving us to Mercy, when he caft off his own People:

Thus alfo the Ideas of the Soul are of two forts (taking the word Idea in general, for whatever the Mind immediately apprehends) the firft Idea reprefents fome thing without us, as that of a Square, a Houfe, &c. the fecond, that fomething is caus'd within us, as Senfation, whether of Grief, Pleasure, or the like. And the laft Ideas are only a different manner of the Minds Effence, or Being, and for that reafon are call'd the Modifications of the Mind. And thus the Inclinations, or Motions of the Soul, might be call'd the Modifications thereof; for fince 'tis evident that the Inclination of the Will is a manner of the Soul's Being, 'tis not improperly call'd a Modification of the Soul, even as Motion being a manner of Being of the fame Bodies, may be faid to be a Modification of Matter.

Q. Is it lawful for Chriftian Princes to permit the Jews to live quiet in their Dominions, and to give them a free Toleration for their Religion?

A. Provided there is no Communication in Religion, nor Marriages with them, and that they are obedient to Civil Power, and not admitted to any Publick Of fice, they may undoubtedly be permitted to live under the Government and Protection of Chri

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