as he once did before to Alex- | found above Twelve Genera tions betwixt Nero and Lewis No, Lewis carries his own unparallell'd Soul, and will be accountable for his own unparallell'd Vices.

Q. Why do fuch as wou'd shoot
Right, wink with one Eye?
A. Because there is but one

ander; for 'twas this Oracle that faluted him by the Name of Son, and debauch'd that geerous Prince into a Perfwafien that Jupiter was his Father. As to the Words With me, the Oracle meant no more by it than Death, as is apparent from the very fame Words u-Right Line from one Point to fed by that Devil, which the another; but from two Eyes, Witch of Endor rais'd, viz. there are two Lines to one ObTo Morrow thou and thy Sons jest; which though they both hall be with me, directing his terminate there, yet don't beSpeech to Saul, for Saul and gin together: Therefore two his Sons died the next Day in Eyes beginning at feveral Battel upon Mount Gil- Points, cannot both of 'em act boa. directly, unless he shoot with two Guns at once.

ner?

Q. Whether all living Creatures apprehend one and the fame Q. How is it pofible that feObjet after the fame Man-veral Figures can be pattern'd out by one At of Perception? For Example, How can a Man, When he fees a Statue or a Stone, Pattern out both the exteriour Shape of the Statue, the Matter which the Statue is made of, and its Colour; and all this by one and the fame A&?

A. Yes, in Refpect of the Senfes, but when the Object comes thither, the rational Creature out-does the Animal, by drawing more Noble Confequences from fuch and fuch Premiles, by Comparing, Ratiocinating, Numbering, &c. Q. Perufing a learned Author who treats of the Viciffitude of Man's Soul from one Body to another, for twelve Generations before its eternal Departure; fuppofing which to be true, may we not, from undeniable Confequences, conclude Nero's Soul to have its Habitation in the Body of Lewis XIV?

A. Your Author must be a Man of great Learning, if he cour'd give a Reaton for Twelve Tranfmigrations, more than Eleven or Thirteen; but fuppofing Twelve to be a certain precile Number, 'twill be

A. 'Tis an Errour, and an Impoffibility at once: All Philofophers have generally concluded, That particularity is the Object of Senfe. A Man can do but one Thing at once, I know 'twill speedily be objected, that I can hear feveral Sounds at the fame Time, and by looking at one Object I difcern many more about it: I anfwer, that you can make but one right Line from the Optick Nerve to fuch and fuch an Ob ject; the other are only redundant Rays of the vifual Power, which don't at all fix

-upon

Company to whom his Errors were publifh'd, either contented to 'em, or difagreed from 'em; if the firft, he ought to undecieve 'em, and make em fenfible of the Miftakes they imbib'd by his Means: If the laft, he ought to beg their Pardon, and Kecant, that by giving Honour to Truth and Keafon, he may again be admitted into the Number and Society of wife Men.

Q Whether any Men feem to be more affected with their own Difcourfes, than those who talk moft vainly and abfurdly?

4. No; perhaps from this

upon the other Objects, and that 'tis impoffible they fhou'd. The Mind it felf can advert but to one thing at once; if to two, then there's no Reafon but it may to two Thoufand, and if to two Thousand, then to every thing; and fo we thou'd not at all be different from GOD Almighty in his Prerogative of Omnifciency. Therefore we mult reasonably conclude, that when we fuppofe that we think of two or three Things at once, (as in the Inftance of the prefent Queftion) 'tis only a fwift Change of Thought from one thing to another: For Exam-Reafon, Wife Men have learn'd ple, I fint fee the Statue, the Reprefentation of which is conveyed by the Eye to the Mind, which being inquifi-in their Expreffions; but vain tive, wills the Eye to take a ignorant Perfons have learn'd more particular View of the just fo much as to be troubleShape of the Statue, which 1ome and pofitive; like young it undertakes, and makes its Lovers, who will hear no ofecond Report, by Reprefenting ther Characters of their Mi the Shapes to be lo, fo; and itreffes, than Wit, Beauty, thus the Procedure is gradual, Charms, and a Thouland Chyand not all at once; though merical Notions; 'till uponTrial we don't deny but that it is they find themfelves wofully much quicker in fome Perfons cheated with empty Bubbles, than in others, by Reafon of a or cloy'd with a dull, flat, ingreater Aptitude in their fen- fipid o er and o'er. uble Organs.

to fee fo much of their Follies, and the Follies of other Men, as to be concern'd and cautious

Q. How far is it confiftent with Wifdom to Banter?

Q. Whether he is Wife, or otherwife, who has a Difplacency A. So far as is not injurous himfelf for having faid fome to the Credit of your Neighthing impertinently or undecent-bour, or the Reputation of Pety:

ly?

4. He that is not difpleas'd at his Error, can never reform it; and he that reforms not from his Errors, can't be a wife Man; fo that the Cafe is plain. But befide, there's fomething more in the Cafe; for the

But this is only meant in jocu-
lar Difcourfes betwixt Perions
of equal Tempers. Again, it
may be neceffary, by Way of
Satyr, to fhame fome Perions
out of ill Actions, when other
Methods fail; and it has been
often found effectual.
Q. What

KUT

weary of each fects not oblerv for the Charms fix on a more de

ther than Folly t Tho' in the me who do it first,

What is there in Pride which adds
to Unhappiness? The Anfwer
might have been, Too much for
any thinking Perion to be in
Love with it: Who more re-in many or mo
diculous, odious, and defpis'd, Cafes, it may fee
than a proud, imperious, fuper-
cilious, opiniative Fool? Who
more loathfome and hated by
Heaven? And who more un-other Praise for
eafie to themselves? When
a meck, quiet, refigning Spirit
demeans it felf too low for the
Opinion of any Thing but
Vice, and there's Encourage-a drunken Man, a
inent enough to encounter that, gree of Drunkenne
when its own Temper, Heaven, a Man obnoxious
and the Converfe of all wife ties of the Law?
good Men becomes Allies, and
join in one Common League of
Friendship.

Q. What's the Reason that
People, fuch as Gally-Slaves,
and thofe vifited by vifible
Plagues from Heaven, do not
grow better, but rather much
worse?

nefs, than to be More Knaves the that know them.

Q. What's the

A. The Definit ken Man is a dru call him by any would be an Al Devil is not fo ag a Beaft is a much fort of Creature, the Ends of its B the latter Part of to wit, What Deg kennefs will render

A. From one of these two Reafons; Either because they think their Punishment Na-ious to the Pena tural, or by Accident; or elfe Law?) We antw because they hate GOD, and is by fo much the and as an Earnest of their fu- and pure, by fo mu ture difmal State, begin here a nearer Relation in Curfing and Blaipheming of GOD; but t that over-ruling Juftice, which by Reafon of their Torments, they will for ever Blafpheme hereafter: See the miferable never be drunk State of Spira, who under his "Tortures, wifh'd that he was above GO D.

Q. Is Falfboad a greater Folly or Knavery?

temperance and Ex bidden; 'tis not t for then fonie Pe

the Stint of others truly and properly drunk, when lie ha io far as to impair or prejudice his Re

which Cafes are a little too fuch thing in Earneft. The Nice for our Law to lay hold Occafion of it is this, The Me on, for fome Perfons are always dium of Objects to the Eye is Mad, and fome are continually Light: Now the Eye opening Sick, and Pretences of the and going to act, your Fancy Caufe of either may be falily goes along with it; and (you fuggefted; but a drunken Man having not Time to confider) comes evidently under the do fuppofe the Medium ready to Penalties of the Law, when he find an Object by, which fupRoars, Swears, Vomits, Quar-pos'd Medium, the Light, varels, reels against the Walls, nifhes fo foon as you find your tumbles into the Channels, &c. Error.

purely upon the Account of Q. There is a Sort of a fuDrink, and nothing elfe; rious little Blood-fucker call'd elferious 'twould be well if the Penal-a Bugg; pray what is the Reaties of the Laws were execu- fon that they should fall fo futed more, and talk'd of riously upon a Stranger of the lefs. Fair Sex in one Night, as to make her Blind, and yet at the fame Time be partial to her tenderskin'd Bed-fellow; who is of the fame Sex, better in Health, and a conftant Customer?

Q. Whether the Irish Fugitives that received Relief here by Way of Alms (during their Retreat) will be obliged to make Reftitution when restored to their Poffeffions; and if so, how, and to whom?

A. Purely for Variety's fake, and not out of any Spite to their new Pasture. Nor is it an uncommon thing in any Creatures to love Change in Feeding, Fleas will do the fame, and leave their old Commons at any time for a new Supper, although their Diet be much Courfer and more Unwholfom.

A. Alms is a Gift, and Gift is free, and obliges no farther than Gratitude and Retribution, if ever the Cafe fhould be revers', and Perfons change Circumftances. Hence 'tis hoped the Irish will be alway in our Debt, and that we shall never be fo miferable as to have Occafion of Retribution; tho' Whether it be a Fault in a in the mean Time we ought wife Man to be affected, and not to think uncharitably of have a Complacency in himself 'em, as that they would not for having made a fine Haranhave done the fame to us: Cha-gue? rity more rejoices a true Giver, than an indigent Receiver.

Q. What's the Reafon that Walking in the Dead of Night, can perceive a Sort of a Light, which vanishes in a Moment?

4. 'Tis fuppofed that a wife Man thinks, and therefore 'tis impoffible Lut he fhould be affected with what he speaks; but to ask whether a wile Man (for that looks like the lat4. 'Tis only Fancy, for ter Part of the Queftion) can when you begin to make ufe be guilty of a Folly, is inconof your Realon, you fee no gruous, and is as much as to

I