pafs'd with his Army thro' Napaloufe. Under Adrian, who put fo great a number of the Jews to death, nothing happen'd extraordinary to the Samaritans; we don't fo much as find them mention'd in the Hiftory of that time, except in a Letter of Adrian to the Conful Servianus, where he fays, That all the Religions of Egypt ador'd Serapis, without excepting the Jews, Samaritans, and Chriftians. The Samaritans of Napalonfe having a long time refifted Severus, he at laft took from them all their former Privileges; but foon after permitted them to enjoy them again. In the fucceeding Ages it appears that the Samaritans did not only dwell in Judea and the neigh bouring Provinces, but that fome of them were at Conftantinople, and fome at Rome. 'Tis plain from Caffiodorus, that they had a Synagogue at Rome from the time of Theodoric; fince he tells us, they re-demanded an Houfe which was fallen into the hands of the Ecclefiafticks, because it was formerly given to them for a Synagogue. Some Authors exprefly tell us, they rebell'd in Juftinian's time, and ill-treated the Chriftians in the Province of Samaria; for which reafon all of 'em were banish'd out of Judea, except thofe who became Chriftians. And thefe Seditions were the only reafon why they were us'd so feverely. Hiftorian likewife faith, that they had a difpute with the Jews before Philopater; thefe laft affirming, according to the Principles of the Mofaick Law, that the true Temple of the God of Ifrael was that at Jeru falem, and the Samaritans pretended 'twas that at Gerizim. Some have believ'd that by the Samaritans he meant thofe who liv'd in Egypt, because the Inhabitants of Napaloufe had been Subjects to the Kings of Syria from the time of Antiochus Epiphanes, and had had their Governours from thence; he affuring us, that they offer'd to Antiochus to have their Temple call'd, The Temple of the Jupiter of the Greeks. But however, it was Hyrcanus fubdu'd them; after which, Gabinius having built their City, and Herod beautify'd it, as we have before obferv'd, his Son Archelaus by his Right inherited the Frovince of Samaria, with fome others which he poffefs'd himfelf of by the confent of Au guftus, on condition he fhould remit to the Samaritans one fourth part of their Tribute; because when all Judea was up in Rebellion, they alone were peaceable, and did not take Arms. But Archelaus being banilh'd, they fent them an Intendant to Rome fometime after which Agrippa obtaining the Title of King, poffefs'd Samaria; and to fucceed him, the Samaritans had again new Roman Intendants. From Vefpafan's time that Country had the fame fate with the reft of Judea; altho' Jofephus fays nothing of it, except that Titus Thus when we confult fo many authentick Authors, the Ignorance of the prefent Samaritans plainly appears; who affirm they have continu'd near the Mount of Gerizim, ever U fince fince Mofes brought them out of Egypt. Queft. What Condition in the world is most eligible, and best for the affifting us to be virtuous, and become wife? Anfw. The Wife Man was for neither Riches nor Poverty, because both Eftates were fo liable to Temptation; and the middle Condition is undoubtedly most proper for the acquifition of Virtue, Wisdom or Riches; fince the Inconveniencies both of the Body and Fortune, are hindrances in our purfuit after either. For even to have a defire to become knowing, 'tis requifite to have a generous and liberal Mind; and not a mean Spirit, like that of a poor Man, who being loaden with Mifery, thinks of nothing but how to live, and deliver himself from the infupportable Rigours of Neceffity. And fo far is Poverty from being a help to Virtue, that it oftentimes makes Men defpife Laws, and thro' their mifery abandon themselves to Rage and Defpair; and in hopes of fome redress, they become mutinous, feditious, and guilty of Thefts, Murders, and all manner of Outrages, having nothing to lofe but their unhappy Lives, by venturing of which they expect to gain fome little change in their Fortune, which may poffibly contribute more to their cafe and quiet. And as for the Rich Man, our Saviour tells us, 'tis easier for a Camel to go thro' the eye of a Needle, than for fuch an one to enter into the Kingdom of Heaven: The Fulnels of his Condition affording him fo many diverfions from his Duty, that 'tis almoft impoffible for him to find the path of Virtue; and therefore we often fee Riches attended with Vanity, Luxury, and Delicacy, all which are Enemies to Science. So that the middle Condition, where there is a fufficient Fortune to allow the neceffary means for Knowledge, and encourage a vertuous Life, (being free from thofe Temptations and Inconveniencies which Riches and Poverty abound with) is the most to be defir'd, and likelieft (as we generally fee) to produce these happy effects. Queft. Being formerly a great Taker of Tobacco, but often perfuaded by fome Friends that 'twas of no real advantage to any Man, but chiefly maintain'd by Cuftam; and fome Ladies being averse to it, whom I have a particular respect for, I am willing to leave it, tho' I know it won't be without fome difficulty; and have promis'd them foto do, if you believe it prejudicial, and will honour me with your Opinion: to which I defire may be added the Manner of its Growth, and its respective Virtues, if it has any. Anfw. This Weed often grows a yard and half high, with a trait thick Stalk, which emits feveral Branches with many long and broad Leaves on them, that are rough, of a pale green, unpleafant fmell, and bitter tafte. Some tell us it has many good effects when apply'd to the Body: as the Leaf warm'd and laid to the Head has often cur'd the Head-ach, when it has proceeded from Colds or Wind; and is us'd for the Cramp, and fuch like pains coming from the fame cold Humours; and especially it cures hollow Teeth, if fill'd with the Leaf bruis'd. Its Decoction in fair Water is likewife good for Colds in the Breaft, and old Coughs, by removing the Flegm which caufes them. Its Smoke taken thro' the Nofe, and fwallow'd down, has cur'd fuch as have had Ulcers in their Lungs; by the fame reafon that Galen tells us, he knew a Baker's Wife cur'd of that Diftemper by frequent breathing the hot and dry Air, which the receiv'd as the put her Bread into the Oven and took it out again. The Leaves roafted are good for the WindCholick. The Indians give it their Children for the Worms. The Smoak blown into the Noftrils, recovers SwooningFits. Scurf, Itch, Chilblanes, and kib'd Heels are cur'd by being rubb'd with it; as alfo venomous Wounds, which the Spaniards experienc'd when they affaulted the Indians, who wounded them with poifon'd Arrows; having at last found out that the Juice of Tobacco wrought the fame Cure, their prepar'd Sublimate had done before it was spent. The Indian Priefts obferving all these Virtues, transferr'd them the Mysteries of their Religion; for when they are confulted about the Events of War, they fuck the Smoak of this Herb thro' long Canes till they fall afleep; and being afterwards awaken'd, relate Wonders to their Auditors, telling them as to they have had Divine Dreams. They alfo ufe it to recover Wearinefs, and fupport Hunger; fo that by their Preparations, they can take away the Inconveniencies of Hunger and Thirft for two or three days together. But the taking it as 'tis commonly us'd, is very prejudicial to moft young Men, and chiefly to the cholerick, it being hot and dry in a high degree: 'Tis alfo certain, that the Smoak of it is bad for the Brain, which it clouds and dulls by ftirring up the animal Spirits. Queft. What does the word Manna fignify, and in what pla ces is it to be found? Anfw. In Hebrew and Arabick the word fignifies a thick Dew, fweet and whitish, which in Paleftine and the neighbouring Countries fticks upon the Leaves of certain Trees, where it congeals and hardens to the confiftence we fee it. Some of it is alfo found in Calabria. The antient Greeks had only a confus'd Knowledge of this kind of Dew, and have not mention'd it under the name of Manna, but a fort of Honey: altho' 'tis true, they made ufe of the word Manna, árva; but it fignify'd Grains of Incenfe, which was quite another thing. Queft. I have read fome pretty, but imperfect Relations about the Birth of Sommonocodom, the Siamites God; of which, if you pleafe, 1 defire a fuller account from you, having been told,the Story bears a near resemblance to the Hiftory of our Saviour, and that 'tis probable they have taken it from thence. Answ. U 2 Anfw. The Siamites fay, That a little above two thoufand Years ago, a young Maid retir'd from the World into a Foreft of Siam, that he might lead a more holy Life, there waiting for the coming of God. She liv'd in this Solitude for a long time, after a very auftere manner, without having any Commerce with Mankind. And one day, whilft fhe was at prayers, the conceiv'd after a very miraculous manner, fill continuing a Virgin. But tho' this young Damfel was very well affur'd of her Vertue, yet being fomething afham'd, fhe hid her felf further in the Foreft, the more fecurely to keep her from the Eyes of all the World: and at laft arriving at a great Lake between Siam and Cambai, the was deliver'd of a Child, with out any pain; which Infant was very beautiful. And having no Milk to nourish it with, not being able to refolve to fee it die, the went into the Lake, and laid it upon fome Leaves of an Herb, which fwam upon the furface of the Water, that Nature had there provided for the prefervation of this Child, after a very furprizing manner. His Mother having laid him upon a Flower of this Herb, the Flower extended it felf to receive him, after fuch a manner, that it cover'd him like a Cradle: After which, this Virgin withdrew her felf, and was caught up into Heaven. An holy Hermit who had been a witness of all thofe Wonders, at the fame time enter'd into the Lake, from whence he drew this Child, and took care of its Nourishment. This miraculous Birth was foon spread abroad; and fome Kings being alarm'd to hear that the King of Kings was born, a long time fought him to put him to death. But the Hermit flying with the Child, and hiding himself in a Defart, he deliver'd it from the Fury of these Princes. At twelve Years of Age Sommonocodom left this Defart, and return'd to Siam, where he perform'd a great many Miracles. Queft. Since the Heathens have Spoke many things of Bacchus which agree with Mofes, might not he be the Perfon meant by his Character? Anfw. The Phænicians and Egyprians were too great Enemies to Mofes, to adore him under the name of Bacchus, and place him amongst the number of their Gods; altho' 'tis very like that thofe who invented the Fable of Bacchus, have stole from and corrupted the Hiftory of Mofes, and thence have drawn the Miracles of this false Divinity. Queft. What Degree does Silver bear amongst other Metals? What are the chief Properties of it, and from whence is it that we have the greatest part of it? Anfw. Silver is the finest Metal in the World excepting Gold; 'twill beat very thin, and ftretch in Wire beyond any fort of Metal but Gold, even as fmall as a Man's Hair. It will not ruft, but cankers a little into a pale blue; confumes fome fmall matter in melting. 'Tis diffolvable, like other Metals, in Aquafortis; and a thin Plate of it, as a great or leffer a piece, rubb'd with Brimftone, and held over a Candle, fplits and moulders, because it is calcin'd, the Powder of which paints Glafs yellow. It chiefly comes from the Weft-Indies and High-Germany, being dug out of Mines in an Oar not much unlike Lead or Antimony; and the richer Veins of Lead are faid to have much Silver in them. When this Oar lies o pen to the Air, it fends forth fometimes Branches like white Mofs, of pure Silver, call'd the Silver-Tree; and is faid to be imitated by fome Chymifts, who also pretend to make factitious real Silver, by the lower Preparation of their Philofophers Stone: befides which, there is a Counterfeit of it, made by whitening Copper, too well known to those Sparks amongft us who cheat by falfe Plate or Money. The Touchftone and Fire are generally the methods 'tis try'd by. A Veffel of it in common ufe is long a heating, but then preferves its Heat as long. Queft. I shall not take the way that fome Perfons have done, in hopes to gain an Answer, by accufing you of Unkindness, in not refolving my Queries,altho' perhaps as often fent as most you receive, and with as many Requests added to mine; but rather conclude, if 1 patiently wait, I shall fooner or later be fatisfy'd by you: And fince I obferv'd in one of your late Mer curies, that you would have anfwer'd a Quefiion, if it had again been fent you; and not knowing but mine may, as well as others, be loft in the Croud, Ifhall here again repeat it as follows, viz. What are the Opinions of the Remonftrants as to matters of Faith? I beg the favour of you to be as full upon it as your Paper will permit; which will be no fmall Obligation to me, and many other of your hearty Friends. Anfw. The Remonftrants believing that the Chriftian Religion principally confifts in obeying the Precepts of the Gofpel, they maintain that we must particularly endeavour to fhun all Errours which may divert us from Piety, and that we ought to inftruct our felves in the Doctrines of the Chrif tian Religion, according to the relation they have to the Obedience which God requires of us. They believe if Chrif tians were not fo divided as they are, 'twould be fufficient only to keep to this Principle; but fince Controverfies have caus'd fo many Divifions amongst them, they look upon it almoft neceffary to examine the importance of thefe Controverfies, that they may not rafhly condemn fuch Men as excluded from Salvation, who might be as good Chriftians as themselves. They do not allow of engaging our felves into fuch fubtil Questions, about which God has reveal'd nothing to us; as whether Eternity is fucceffive or not, about the manner of God's Immenfity, and the like. They fatisfy themselves with propofing divers Opinions, and fhewing the unconquerable Difficulties wherein they fhould involve themfelves, let them embrace which fide they would; and therefore they conclude, it is U 3 enough |