are three Opinions of him, one the Papifts themselves were at laft afham'd of him, and order'd his Office to be reform'd, and fome of the lefs Palatable Lyes quite ftruck out. But this George it mult not be, fays Dr. Heylin, who fubftitutes another in his room, a Cappadocian by Birth, a Tribune un Faith about Lydda in Paleftine,after moft terrible Torments, tho we can't fee any Historian he has worth naming,to prove his Affertion, moft of what he advances that he was a Saint, t'other a Heretick, and the laft (Medium Negationis) that he was juft Nothing at all. The laft Opinion feems only grounded on that Extream whereupon Writers generally run, when the Monks or Poets have invented prodigious Tales of any der Dioclefian, who dy'd for the great Hero, as in the Cafe of King Arthur, Hercules, &c. to avoid which, those who can't fwallow all, often throw all up together, and deny the very Foundation of thefe Stories, as Mr. Cal-being grounded on the Credit of vin, and others feem to do in the Simeon Metaphraftes, which we prefent Cafe, reckoning this Saint doubt will hardly pass in fo difGeorge (with his Brother St. Kitt, cerning an Age, it being very likeof fwinging Memory) among the ly, that the Arrians had convey'd Larva, Bugbears, Maukins, Faggots, the Fame and Name of their Bior what you please of the Romish fhop out of Egypt into Palestine, Church: And though we have to render the Matter lefs fufpibeen fometimes our felves in- cious, and impos'd him on the clin❜d to this Opinion, yet on bet Orthodox, as a different Perfon ter Thoughts, it seems not at all from the former, tho' really the probable, that fuch an almoft U- fame, as feems most probable niverfal Tradition, in all chriftian from Simeon's own Tale, who Kingdoms and Countries, fo many gives the Account of his Difpute Churches fo early built to his Me-with Magician Athanafius, &c. mory, (fome not later than the fixth Century) and fuch large and honourable Mention of him, both in the Latin and Greek Liturgies, that all this fhould have nothing but pure Fable for its Original. More probable therefore 'tis, that there has really been fome Famous Man of that Name in rerum Natara- But the Question now is, a Saint or a Devil? For tis certain, there was one George an Arrian Bifhop of Alexandria, who oppos'd St. Athanafius there, and was reckon'da Saint by the Arrians, who forg'd many foolish Miracles concerning him, which were afterwards vampt and eek'd Qut by the Golden Legend, till which the Dr. confeffes to be nothing elfe than a Fiction of the Arrians to difgrace St. Athanafius, wherein they fo far fucceeded,that the Heathen Hiftorians give him the fame Character, as he fhows from Amian, Marcellinus. Well, but may'nt the Saint hold good ftill, though the Doctor himself is forc'd to part with the Dragon, and fome of the ftory be true, tho' the reit never fo fale? We anfwer, All the story being told of the fame Man, and no better an Athor than Simeon for both (others copying after him, among whom foban, de Voragino) we can't fee but it muft agree to the fame PerSon, and are inclin'd to the Opinion of noft other Proteftants, that this amous Soldier, Saint and Maryr, was really no other than the Forementioned Arrian Bishop of Alexandria: Nor We hope is't any more a piece of Lafe-Majefty to affirm this, than 'twou'd be to deny the Story of Brute, though our Kings have formerly made fe of it, and had it allow'd too (if We mistake not, by Infallibility it felf) in the Difputes of the highest moment. Q. How a Spaniel fhould know his Mafter's Horfe? of Dr. Reynolds, and we think as we have in Seeing, we might undoubtedly make the fame diftinction between one Odor and another (which now we can by no means perceive) as a Spaniel does by the Exquifiteness of that Sense: Not that Nature has done lefs for us, take it altogether, than she has for any other Creature, but indeed rather more, making us capable of diftinguishing good and bad Smells, tho' not to exactly the Odor of one Perfon from another. If any be fo foolifhly Ungrateful to think this no Benefit, because of the many Ungrateful 4. Undoubtedly by the fame Smells he meets with, he might Means that he knows hisMr.Thofe full as well Wifh to be Blind,that fubtle Effluvia or Steams by which his Eyes might not be polluted he Traces either him, or any thing with fo many Nauseous Objects; he has but toucht, by the Exquifi-to have no hearing, for fear of tenefs of the Organ. So for Ex- Skreeks, Scolding, and fuch graample, we our felves, if any Per-ting Noifes as wou'd fet his Teeth fon in the Company has a strong an Edg; and no Taste, to avoid Perfume, may even blindfold Squills and Cloquintida. But this 'em by it,and diftinguifh 'em from diftinction of Good and Evil Saall the reft; nay, if with a Pair of yours we plainly perceive a Dog Gloves, or fome fuch thing well has not,by the Food that he comPertum'd, they have toucht any monly chooses; Eaftern and Wething, tho' we did not fee 'em ftern Civet being much alike to touch it, we may conclude by the him, unless perhaps he licks his fmell that they did fo; and even Lips very favourily after the latter, diftinguifh one Perfume from ano-when 'tis likely he won't fo much ther and much after as touch the former. the fame manner 'tis with these Q. Whether if People would eat Creatures, endu'd with fo excel-more Sallads, Roots and Herbs, and lent a Senfe; and fuch are qualities abftain from fuch Variety of fresh for their Mafter's Benefit, not Diet as is us'd, it would not be more their own. To give an Inftance healthful to the English Conftitution, in another Senfe, 'tis almoft incre- and make us more strong and hearty, dible how many thousand times like our Brethren in Unity the an Object may be magnify'd by an Dutch? excellent Microfcope, and what a furprizing difference there is between the fame things lookt upon by that and the naked Eye. Now had we fome fuch Method to ftrengthen the Senfe of Smelling, A. That there's very much in Diet,and that the Body, nay Mind too, are affected with it, is too plain to be prov'd, or deny'd; and 'tis no improbable Conjecture that the English Diet, confifting fo much none of God's Creatures (unless the Devils) which it do's not oblige you to Love, tho' all, 'tis true, în different Degrees; but yet the very Name and Notion of Love, abfolutely destroys Indifferent, and tis indeed that which is the ful filling of the whole Law,both of God and Man: Religion obliges you to Loyalty, which is Love to your Prince and Country. Their Interests are like and infeparable, like thofe of the Conjugal Relation (indeed 'tis a Political Marriage, and the Wife has a propriety in our Country as well as the Hufband,however it may be in France, or other lefs civiliz'd Nations) and it may be faid of this, as of the o much in Beef and Mutton, and ftrong Meats, makes them to fight fo well,(and we don't fee but that, they are as ftout and ftrong, as well, as healthy, tho' not fo large as other Nations) whence the fa mous Saying of Prince Maurice That he was always for bringing the English to "fight while they had their own "Beef in their Bellies; when they were fresh come over,and not reduc'd near theCondition to which the Man brought his Horfe. Tho' this Love toBeef is fo rooted in the English, that 'twill be a very diffiicult matter to Convert them from it; but if you do, have a Care other fashion'd Diet does not bring 'em to other fashion'd Fighting:ther, Not that our Brethren in Unity, the Dutch, are the only Country who live much on Sallads; for the Jacobites Brethren - in - Iniquity, the French, even in their Profperity (the CommonPeople we mean, of whom we are now difcourfing, were used to Feaft on a piece of Bread and a Tarnep, but muft now be Content to eat their Turnep without Bread, fince they han't Men to Till their Ground: Nor yet is't any wonder if the poorer hungry Slaves fhou'd Fight defperately when they came to Storm our Camp, fince they are in hopes of finding there good Store of Beef and Mutton. "Thofe that Gcd "has join'd together, let no Man and "If the Un"believer will depart, let him depart! Is true, tho' it ben't Gofpel. Then there are a few other things, befides thofe already mention'd, toward which you can neither Religiously nor fo much as prudently be Indifferent: As what think you, Madam! of Domeftical Relatives? Have you no Father, Mother, Sifters, Friends, Husband, or Humble Servant ? Ought you to be Indifferent here? Or if you are fo, can you expect they'll be otherwife? And thou'd you like their being fo? If not, turn the Cudgels and the cafe is prefently decided. But we are adVifed, to ufe the World as not a A. You might have fhortned bufing it, thofe who have Wives your Queftion, and askt it of Re- to be as if they had none,&c. and ligion only: And accordingly we feveral other things founding the reply You may be fame way, which feem fairly to Indifferent to every thing but Re- imply that fuch a Stoical Indiffeligion; tho' this Religion is forence is required of us. 'Tis anComprehensive a Term, that there's fwered, this principally relates to Q. Whether I may not be Indifferent to all things but Religion and Loyalty? the but the want of it fo great a one. nay, fo great Crime befides, and of fo dangerous a Confequence, that no Perfon ought to be fuffer'd in a Civil Society who is void of it, but to be turn'd out to graze among the fuitable Herd of Wolves and Tygers. The want of Concern for the rest of Mankind, or the common Bleffings of Life, is a great Unhappiness even in those who are proud in thinking they poffefs it, for the higher degrees of this Indifference they have attain'd to, the more miferable ftill they are: Their Soul wants its Tafte, and Touch, and is as it were in a dead Palfie, none of which wou'd be very defirable to the BodyAy the prefent neceffity, and a time of Perfecution, when the Brother was to deliver up the Brother to Death, and the Father the Son, when 'twas extreamly requifite to fit more loofe from all worldly enjoyments, than when the Church was in happier Circumftances. But neither did this vacate thofe great Natural,as well as Chriftian Duties of Conftancy, Friendship, tenderness towards our nearer Relations, or even of an univerfal Charity to all humane Nature. Nay it gave occafion to more noble and furprizing Inftances of it, as we may fee in Mr. Boyle's admirable Hiftory of the Martydom of St. Theodora (which we cou'd with were more known and read) and in a thousand other Examples of undoubted Credit, which Church Hiftorians haveRecorded, theChriftians fure not being Indifferent to one another, when their admirable mutual Faith and Love was turn'd into a Proverb among the very Heathens. But this Indifference makes you cool and ea- There are fo many ill Objects, fie, above the ordinary weakness difpleafing and mortifying Cirof Life, infenfible of Fear or Love, cumftances that we meet with in Or Hatred, or Injuries, or the Cala- the World, till we are arriv'd to mities of your Self or Friends: this happy State of Indolence, that Yes, and all this wou'd a Hatchet take bad and good one with anoor a Halter do, or if 'twere but a ther, the good is fo outweigh'd by good found Dofe of Opium; but the bad, that were we not better the Question is, Whether you'd be without both? No indeed were do well in making ufe of 'em for we not, while two or three of my that reafon? We neither ought to Granams old Saws hold good, be thus Careless, nor is it defireable That half a Loaf's better than no to be fo, nor laftly (which Clin-Bread, Make the best of a Bad ehes all, and makes fure work) Market, &c. (as you may find neither can we be fo, fhou'd we in the Memoirs of the grave and ne'er fo much affect or defire it. prudent Sancha Pancha :) Nor is It's an Injury to our Friends or it true there are more Difpleaour Selves not to be concerned at fing Objects than the contrary, for the Miseries and Misfortunes of don't we fee a hundred found Faces Life: Compaffion is no weaknefs, (outwardly) to one cover'd with but they feel no pain. If true, 'tis but fo much the worfe they ought to be cupt and Scarify'd immediately, that they may feel Pain, and a Sigh or Shrinking a little, wou'd be a hopeful IndicationAnd hereabouts indeed is the main ftrefs of the matter Scurff's ture Scurffs and Sores; a hundred found | nealogy; fome by Hiftories, oWind and Limb (as before) to one thers by the Images of their AnCripple, and fo of all other Senfes ? ceftors, as the Romans; some by Only fuch unpleafing Sights make conjoining of Hieroglyphicks and a greater and more laft Impreffi- Enfigns, which are our Arms, on upon us for that very Reason, which have had the fame fate as because they are more rare; the other things of the World, and certainty whereof appears from from very fmall and plain beginhence, that Chirurgeons, or thofe nings, by encreafing of Alliances, People who are bufied about have at length compofed Scutch Hofpitals, have this fo defirable eons, fo variously Quartered and an indifference, not being at all Counter-quartered,that it has been mov'd with Sights of this Na-requifite to make an Art, called -tho' no more fit to Heraldry, and to invent New make Fury-Men of, than fome o- Words with particulars Officers, ther Trades, whom the Law has called Kings, and Heralds of. exprefly excluded for the fame Arms, to regulate and display Reafon. Laftly, 'Tis impractica-them: and fo many Races and ble, there's a wide difference Marriages are crowded together between a Huff and a Perfon of in the narrow extent of these true Valour: 'tis eafie to pretend Scutcheons, that great Rolls and to this Indifference, but impoffible long Hiftories can scarcely explain to obtain it. The Blood and them at length. The Scutcheon Spirits will move about as they which we firft Blazon, hath fix are mov'd, and carry the Soul fields, viz. two Metals, and feres with 'em in fpite of all its gruff colours, the Metals are, Or, and Philofophy; and whoever fays Argent; the Colours, Azure they entirely Poffefs it, is only an (which is Blew) Gules (Red) Errant Cheat, and a great Hypo-Verd (Green) and Sable (Black) crite. Purpure (a mixture of Azure and Gules,) Tenne (which is Q. I have for fome time ftudied Orange) and Sanguine. Befides Heraldry, and can understand but thefe Colours, there are two Furrs, little thereof; but am very defirous which adorn the Scutcheon, Er to know the rife, and moft particular mine of Sable upon. Argent; and Account you can give me of it; to vair or verry, of Azure upon Argether with the Arms that are born by gent; and when these Colours are our Nation, and those about it. I altered, the Scutcheon must be will not be too earnest in preffing for blazoned verry of fuch Colours. an Answer, but the fooner you'll SomeScutcheons have neitherMe. oblige not only me, but several Gentals nor Colours, and are called tlemen also, that have defired me to write about it. A. All Nations have beenCurious in enquiring into their own Antiquities,and particularPerfons to preferve the tokens of their Ge White Shields (like those of new faid |