made ufe, we say, of Art to help greatest Averfion imaginable to that Nature, or rather of one part of colour'd Hair; I love her even to Nature to affift another, which Diftraction and have fufficient pe the Pfalmift himself records as of obtaining her, were this Obstacle one of Gods Bleffings, and given remov'd, for till it be, I dare not, to that very End- 01, favs, make my Addrefs. Now Gent, you' her to make Mans Face to fhine, are my fheet-Anchor, if you fail, I which certainly they delign as an am loft: I don't expect a perfect al. additional Beauty, tho' in other teration of the Hair, i beg only you parts of the World the Men have would direct re in fuch a method as no Ambition of appearing fo Glo- may make it brown for 15 or 16 days rious. This, we think, comes that neither Sweat nor Rain may pretty near the Queftion- •If efface it, and then to repeat it again; oneArtificial help to the Face,why for if the difcovers it at any time af not another? Why not a Walb,aster Marriage, her Averfion will be well as an Oyl Why not to add equally fatal to me as before; for I Beauty, as well as to take away De- marry not for Fortune, but real Afformity? To get out Freckles, or fections fake: I have made ufe of Small Pox? We may add, That it Lead and Silver Combs, but they the Pinch of the Argument lies in prove ineffectual against Sweat and this, as we think it does, that 'tis Rain, befides they prejudice the Hair, not lawful in any cale to mend Dear Gent. afford me your speedy Nature (they mean the Imper-Advice, you fee how much of my fections of Nature, which are not Happiness depends on it; I affure God's Works,for all his Works are you your Affistance will not be beperfect) or to rectifie any Defor- ftow'd on one that will forget to be mities, it feems to us unavoidably grateful, however the fuccefs may be to follow, that 'tis alfo unlawful to not that I think hafe Lucre, or vain fow up an Hair lip, to use a Swing, oftentation has any share in your Bodice, or any helps of that kind Noble Defign, for certainly, &c. against what are commonly call'd Natural Imperfections; tho' indeed we look on that Phrafe to be scarce fenfe. However, as Painting the Face has founded ill in all Ages, and feems to argue too great a defire to please,fo we'd not Advise any to use it unless for Ends that are certainly defenfible and lawful, among ft which we think are getting a good Husband, or keeping him when once obtain'd.

Q. 'Tis my Misfortune to be Red baird, I am forry I muft ibink any thing that God has given me, a Misfortune, but cannot avoid wishing it bid not been fo, fince it proves a bar so my prefent happiness. In fort, I love A Lady that has the

A. We mult beg your Pardon we han't room for the rest of your Complement, which may keep cold till another time; and befides, in the prefent Cafe we wish we may deferve it. That your defire to alter the Colour of your Hair lawful, we think will appear from our Answer to the preceding Queftion; and befides, from the practice perhaps of fome thou. fands, who for the fame misfor. tune you complain of, have gut off their Hair and worn Perukes of a more agreeable Colour, for which we thou'd think no' wife man cou'd blame 'em :- -And why mayn't you do the fanie, which by always keeping your

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more at a time; and when my Father dyed, he did the fame: Now it feems as if this Dog had fome Prophetick, or what to call it, Knowledge in these matters. Gentlemen, Your Opinion in the whole wou'd much Oblige yours, &c.

A. We plainly own we can't tell what to make of hundreds of fuch Inftances as these, some of which we our felves are affur'd' are true. All we can say is, That there nuft be fomething in't not Natu ral, fince what power in Nature has a Dog, more than any other Creature, to foresee (or rather forefmell) fuch Accidents ?

Q. Whether a thing indifferent in its felf, as the Eating of Blood, if perfifted in with a Doubting Confci

Head close fhav'd, might keep it a fecret from the Lady, if you are fo happy to have her yours, as long as you live: But if there's any thing fatal in your Red Hair, as there was in the purple Locks of Nifus, and you had rather lofe the Lady than part with that, we think 'twere pity but you lofe her; tho' he's not like to dye with Love, who values his Miftrefs lefs than fuch an Excrement, which is no more a proper part of Man, than the pairings of his Nails. However, if your are fix'd not to part with it, hoping it may be, to catch the Fair One in your fine Treffes,as her Sex fometimes terves us, we yet fancy it can't be impoffible to have your Hair ftain'd or Dy'd by a skilful Painter, with In-ence, be damning? gredients fo ftrong, as it wou'd A. The ground of this Question never out, till that Crop were off we fuppofe is that of the Apoftle. the Ground. But ftill the mif" He that doubteth is Damned if chief is, How shall we ftop the "he Eat to which we say, reft of the Rivers from running First, That what we render Dam. into the Sea, before we drink it?ned there, has by good CommenAnd what Court muft we apply tators been thought to fignifie no our felves to for a Writ- Ne more than Condemned, Self-con Extat Cerebrum, for the reft of the demn'd or Fulged by his own mista Hair, fince it will be every day ken Confcience: However, the peeping out, and in a little while Dictates of fuch a Confcience, in a your Head be like a Bullfinch's, of thing of no greater moment, and two Colours, in which Cafe we left indifferent by Authority, do, know no Remedy but to repeat we think, Oblige to act or forbear the Operation. according to their Direction. Q. Gent. I defire your Opinion the confequence whereof is, that of the following Relation; My Fa- the refuting to follow fuch Direther had a Dog which he kept action is a Sin, and every Sin is by great many Years, in which time Proteftants accounted in its own I had two Brothers and ene Si. Nature, damning, and will be fter that dyed, and it was obfer-actually fo, without Repentance: ved that this Dog always,the Day Tho' in the mean time, those who before they died, went about a-fcruple any fuch indifferent Action, hundred yards from the Houfe, ought to get their Confciences betand laid his Nofe towards the ter inform'd, and to consider the Church where they were all bu- Nature of an indifferent thing, ried, and howled in a ftrange hi. which is no other, as the Word deous manner for an hour or'it self Confeffes, than such as a

Perfon

Q. In the Ladies Question about Patches, fhe faid fhe wou'd leave 'em off when he came in thofe places where they wou'd give Offence: You told her in your Anfwer, 'twas more than fhe was bound to do: Now my Query, is Whether that in the 14th Rom, 13. don't oblige her to it?

Perfon is left indifferent as to the, from Wearing Patches; nor can we doing of it, or letting it alone, nei- fuppofe others thou'd Wear 'em ther of 'em being a Sinthe against their Confiences from any Confideration of which, is tuffici- fuch Example, which is the only ent to fatisfie any, who don't wil-proper Scandal we can poffibly fully close their Eyes againft com- conceive thou'd be taken at 'em ; mon Senfe and Reafon. this being fo far from being like. ly, that there's more fear of their Uncharitable Anger and Displea fure, than finful Imitation. That therefore that's requir'd on both fides in the prefent Cafe, is, that we Fudge not one another, as the Apoftie exprefly tell us; for,as he fays afterwards, "The Kingdom A. We are fill of the fame! of God is not Meats and Drinks, Mind, and think fhe is not Ob." (nor Cloaths, nor Ornaments) lig'd either by that, or any other" but Righteousness,and Peace, and place of Scripture, to abridge her" Foy in the Holy Choft. own juft Liberty, only to prevent a weak Perfons taking Offence. The fcandalizing our Brethren, men tion'd by this Apoftle, and by our Saviour, is quite different from the Offence mention'd in the Queftion: That Offence was not a proper Greek Scandal or Stumbling block. which is defin'd by St. Paul himfelf (in the place already cited) an Occafion to fall, v. 13. and that A. 'Tis not likely that we fuch as wou'd Destroy our Brother, fhou'd fatisfie your Doubt, if fuch V. 15. & 20. whence 'tis plain (as you have Nam'd already have that it must be Cauling our Bro-fail'd of doing it which yet

Q. Iwas once Reprov'd by a Mi. nifter for Wearing of Pearl; to Convince me, he told me 'twas plainly forbidden in the 1ft of Timothy 2. 9. where the Chriftian Women are Order'd not to wear it: I have fince feen Dr. Hamond's and Mr. Pool's Annotations on the place, but yet remain unfatisfied, and therefore defire your Judgment thereon?

ther to Sin by our means that is we think in it' felf very easie to here spoken againft, which the be done. In order to which, we Chriftian then might do in two shall firft obferve, that this Di Inftances: First Toward the rection relates efpecially to Religi Jews, by keeping them from ous Assemblies, at which Chriftian Chriftianity, in Fudging or revi-Women are not to prefent them. ling 'em for their Ceremonial Ni- felves, fo as to enfnare the Eyes ceries,concerning Meats and Drinks: of the Beholders with their Beauty Secondly, towards the Heathens, and Gaiety; but, as well as the in eating Meat facrific'd to Idols, Men in the 8th ver. to lift up Holy which harden'd the Gentiles in Hands without Wrath and Doubttheir Idolatry, and might give Ocing. Then further, Dr. Hammond cafion to weak Chriffians wholly fays in his Paraphrafe, "That to Apoftatize from the Faith;"Women are here required to but fure neither of these effects," come to the Assemblies and Pray nor any thing like 'em, san some" in fuch Antre as is decent, accounting

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Rings, ufually of the fame Metal But our laft Argument, if there's need of more, that the present place is to be understood in the Senfe wherein we have explain'd it, fhall be taken from the Com parifon of another Scripture with it,which is very like it, and which muft neceffarily be taken in this Comparative Senfe; 'tis the ft. of St. Pet. 3. 2. where the Apoftle tells the Wives-that their A dorning fhou'd not be that outward Adorning of Platting the Hair, and wearing of Gold, or of putting on of Apparel, but the hidden Man of the Heart, &c. Now here's a very full Text for the Adamies, in the Senfe of that Minifter, Madam,who is fo angry at your Pearl-Necklace, all putting on of Apparel being therein, as it feems, exprefly and directly forbidden; and according ly not only Naked Breafts wou'd be lawful, nay a Duty, but even Primitive Simplicity all over. But this being an abfurd and ridiculous Senie, we must therefore enquire for another, which can be only that we have given, and which ought to be admitted in St. Paul as well as St. Peter, and the former Scripture as well as this.

counting Modefty and Sobriety | tions, to Marry and Seal with 66 the greatest (he does not fay the only Ornament, and not fetting themselves out vainly, and with "Oftentation,in Curious Dreffings, c. thus far he and indeed 'tis plain, that the meaning of the Apoftle is no more than that they ought rather to delight in the Ornaments of Good Works, and of a meek and quiet Spirit, than in Pearls and Fewels. That this is the genuine Senfe of the Words, will (we think) be plain from thefe following Confiderations. First, That 'tis very common in the Holy Scriptures to put a Negative inftead ofa Comparative, lee Gen. 5. 8. and twenty other Inftances; take one that's very plain, in Prov. 8. 10. Receive my Inftruction, and not Silver; Is not here an exprefs Text for the Mendicant Fryars,that muft not touch a Groat (unless you put it into their sleeve) and wou'd not this foon put an end to Trade, or reduce all to the Primitive way of Barter, if we shou'd deny Meanings, as fome foolish Enibufiafts have done? But it appears both from Common Senfe and the other part of the Verle, that (as has been faid) a Negative is put for a Comparative; for it follows, and Knowledge rather than choice Gold. Again, in the Controverted Text, Wearing Gold and all Coftly Array, is mentioned as well as Pearl; but we know the Holy Women of Old were fometimes adorn'd with Gold, as particularly the History of Rebecca fhows us, and that indies, Sir J. Davis's Nofce Teipfum, fo odd a manner as Nofe-Jewels, &c. to add nothing of the King's Daughters Drefs, who might be all glorious witkin, and yet her Cloathing be of wrought Gold, Nor to infit on the Practice of our own and moft other Na

Q. What Books of Poetry wou'd you Advife one that is roung, and extreamly delighs in it, to read, both Divine and other?

A. For Divine, David's Pfalms, Sandy's and Woodford's Verfions, Lloyd's Canticles, Cowley's Davi

Herbert's and Crafhaw's Poems, Milton's Paradices,and(if you have Patience) Wefly's Life of Chrift. For others, Old Merry Chaucer, Gawen Douglas's Æneads (if you can get it) the best Version that ever was, or we believe ever

will be, of that incomparable they cou'd never be recall'd, and Poem; Spencer's Fairy Queen,&c. which otherwife they had probably. Taffo's Godfrey of Buloign, Shake-been never guilty of: Query, Whe fpear, Beaumont and Fletcher, Ben-ther fuch a perfon is not bound to Johnson, Randolph, Cleveland, Dr. make 'em Reftitution as far as they Donne, Gondibert, WALER, all can by aftricter Example and FriendDRYDEN, Tate, Oldham, Flatman, ly Advice, and to let 'em know the The plain Dealer. and when Pleasure and Serenity infeparable you have done all thefe, We'll from Vertue and Innocence? And promife to provide you more. Juppofing them for ever depriv'd of Q. Whether it's not a Crime to an Opportunity of doing fo, whether be True to one that's Falfe to his their Repentance without it will be Honour, kis King and bis Countrey? avaliable before God?

A. There's another Question to A. There's firft of all a great be askt, Madam, before we can deal of difference between Im. Refolve yours; Of what Nature prudent and Criminal Liberties are the Obligations of Truth and in Difcourfe and Conversation; Faith betweem the Perfons con- both of thefe indeed may have cern'd? If Matrimonial, nothing ill Confequences, and therefore Diffolves 'em by our Law, and both to be Avoided and Repenwe think by the Law of God, too, ted of, tho' in a far different Debut Adultery or Death. If the gree; and no way can be more Obligations lye between fingle Effectual to repair fuch an Error, Perfons, and are only thofe of than that Propos'd in the QueftiLove and Friendship, they are no on -But if that fhou'd prove longer in force towards one who Ineffectual, if yet the Perfon who fo little deferves 'em: No, tho' has been the unhappy Occafion 'twere your own Oreftes; and we of anothers Ruine, do all that lyes are almoft confident that one who in their Power to retrieve 'em is Miftrefs of fo fine a Soul, has from Vice and Destruction, no allo Strength enough to lay the nore certainly will be requir'd of greatéft Violence on her Inclinati-'em, exccept a Hearty Sorrow for ons, and whatfoever it cofts her, what they now find 'tis too late hake off a Friendship for one who to amend.

- has no Faith, nor Loyalty, nor Q. Since the Common-Prayer Honour: And we heartily With is fo full and compleat in all Conditithat all others who love Kingons and Circumstances whajoever, William; wou'd follow fo glorious that in any Difficulty we have Pray an Example, letting thofe Jews lers fitted to our hands, and the who are fo Curfed as to hate him, Church hath commanded them, and ftill Match in their own Tribe, only them to be us in Churches and that they may not taint any ho Private Families, whether hofe be neft English Blood, by mingling not Daman'd tharufe any orb Pray with it. er whatsoever?

Q Sppofing any Liberty & Per- A. Poor Man! We are forry fon has taken in their Difcourfe or that any Perfon of our Communi Behaviour Jhou'd have fuch an In-on thou'd have no m fluence on a Mind lefs fortified, as nor Difcretion than to much to o plunge them into Vices from which Propofe fuch a Question. The

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Prayers