Hark how the crystal walls of beav'n resound The guardian Angels cleave the air, But now I enter in New extacies begin behold ? Q. Since Athanasius tells us there is no saluation without a Trinity in Unity, why is. for material a point left ont in the Apostles Creed, whom we fuppose to be as. weli instructed in the essentials. of religion as that, Saint ? 4. The doctrine of a Trinity is propos'd as the object of our faith, in the Apofüles as well as the Aikanafian Creed, tho' not in the same expressioos.. And this we shall endeavour to prove, 1. more absolutely, and 2. more comparatively, 1. In the 8th Article we fay, I believe in the Holy Ghost: but here, not to infist upon the particie in, fince Bishop Pear fon (that excellent expositor of the Creed) for very good reafon refuses to lay any stress upon it. What do we mean by this profession af our faith? Do we mean no more than that, according to the Socinian gloss, we believe in the energy or power of God? but if this be all that we bere profess, why is this diftinct from the firk artide, I believe in God, the Father almighty? and therefore it is neceffary that we here belicve in the Holy Ghost, not as an attribute of God, but as a partner in the Godhead. And if we can be persuaded (as indeed we muft) that thus much is intended in the article, we fhall find it no hard matter to persuade our selves, that some of those expresfions in the Creed, wbieh are refer'd to Clorift, were defigned by the compilers to dengte his Godhead. We We beg leave to illustrate the fame by. & comparative method. In the third article we repeas his only SonNow, tha Christ mug be owa'd to be abe, son of God a fourfold way, beside that declarative of his Divinityi yet lince the Scriptures represent him as the Son of God by a more engineat, namely an eternel generation, have we net reafon to believe that the authors of the Creed intended the expression in the most exalted fense? and what has been here compasatively said of Cbnijke may the same way be equally applied to the Holy Ghoft. And the Apolles Creed, as well as that of Aihanafius, requires us to believe that there is one Person of the Father, another of the Son, and another of the Holy Ghost. If you engaire che reafoa why the doctrine of the Trinity is more expressively deliver'd in the AlbanaJoan than in the Apostles Creado we aas wher, that the Lulive Lubtlety of the Anian hereticks made it necef fary, Being ahlig!d to the teftimony of my fenfes for the knowledge of external objects, and the devil being confefid to have a pomer of imposing on 's fallhood under the colour of truth by faile reprefentations of the object : Pray how may I diftingui la triath from falflood inter fuch appear Ances ? A. Tho', since the extent of the devil's power is unknown to us we cannot deny but that he may be endued with a natural ability of in polang upon our fences; we may, yet fafely depend upon the goodocks of that God who is the author of them. Q. Of what were made the claaths that God gave Adam and Eve after the land formed? A. Of the skins of beadts, as we learn from Gen. iii. 21. at what time it is not irrationally thought rbar beafts were firk appointed to be offer'd up in facrifice; the skins of which Gød, was pleafed ta instruct our first parents. fo to peopars, as that they miglit be a covering, both to hide their nakednefs,' and to defend them from the inclemencies of the weather. Q. Gentle Q. Gentlemen, i humbly ask your pardon for taking the liberty to say 'tis my opinion that your answer to the under mention' question is not fo fatisfa&tory as the Querif might have expe&ted; for supposing him no foldier, consequently he is not in a capacity of putting fuch an experiment in practice, to decide the difference between him and his challenger, as did the two soldiers in Cæsar's army, therefore pray your farther answer thereto, which will much oblige yours, &c. A. By proposing such a method to the querist, we did as good as tell him that there were no other way of saving his reputation with men unacquainted with the true principles of honour: and therefore, that if he would not, or could not submit to this, he muft acquaint his antagonist, that his Christianity will not fuffer him to accept the challenge ; and then abide by the issue, be it what it will. This we left to the Querist to be supplied by him, as having that proverb in our view, A word to the wife- But we were to blame to forget that all our readers do not come under that character. Q. Suppose a pole in the place of the monument of the fame height, I would know at what height it muft be cut or broke, so that the upper fruftrum may reach from the top of the lower frustrum to that corner of Crooked-lane which is nearest to the monument ? 1. 4. If the pole were broke in half, the square of that half would want the square of the diftance from the basis of the monument to the corner of Crookedlane, to make up the square of the hypoteneuse to the rectangle triangle. If therefore half the square of the distance from the basis of the monument, doc. be taken away from the square of the standing half pole, and added to the square of the other half, it gives you the hypoteneuse. If then, when the foremention'd fubtraction is made, you reduce the remainder into its root, that gives you the place where the pole mult be broke off. Q. Gentlemen, you have writ many things, which in deed may be of improvement to fome animals, infelicify'd with bumble birth and plebeian talents; but how great! how glorious would it be! if you would advance your ftile to something sublime, which might inform the Beau monde to acquaint us how we should adjust our felves as to be render'd acceptable to the Ladies; how to accoft them in epistolary attacks. And since it is below a finish'd Gentle-, man dully to traverse volumes of authors, much less to be fo pedantick as to turn author ; if you could instruct how be should agreeably pass the time when not at the bottle or in company with his mistress . Could you foar to these abtitudes, the glories of nature would be ambitious of becom, ing your disciples. A. Sir, tho' as yet you appear but a sucking-beau, your glorious strains and refulgent lines give ground to believe you may in time rise up to a violent onc. To assist the great work, wc humbly offer our advice, and will endeavour to suit our instruction to your intellects. To adjust your self à propo for the Ladies, we mean fuch whose parts arc cogenial with yours; Be brisk in repartee, no matter whether to the pura pose in point of wit, briskness alone being sufficiently to the purpose. Let every action and gesture be manag‘d with a captivating air, the flourish in taking snuff, and twirl of the wigg have wrought wonders. We need not advise you in speaking wise things, which will appear dull; or witty, which will seem. impertinent ; nature will fecure you in those matters. Be fure to exceed in every fashion, which will render you remarkable : as to the ornaments of the mind, they will fhew you but ridiculous, and not of a piece. Let your letters be finely writ, nicely folded and Icented, and the scals exactly taken off, no matter whether they contain sense or nonsense, for no body expecting the first, it would be but loft. As for the spending your idle hours (which we believe the greatest part of your life) how can it be better than at your glass? where you may manage, correct and refine your mok essential parts, and južly say with the philosopher, you are never lefs alone than when alone. These instructigas obsery'd may lead you to farther acquisitions, which may give great fatisfaction to your felf, thor none to all the world befides. Q. I am defirons to know your opinion of the climade rical year, the cause of it, if there is any such thing, and whether it's more fatal chan nany other years, and why the feverb gear more than the zbird, of viruth, or any other? A. The days of man's life are ufually caft up by climacterical years, which years accompacted by the addition or maltiplication of the mumbers 9 and 9, but more efpecially the aumber 7 (as the Querit obforves ;). the extraordinary power and virtue whereof hath been eminently display'd by several philofophers of uncommon learning, as plato, Philo and Pythagoras; for tho an authority for such conceptions may be deduced from fo great men, yot cannot we discover any fufficient grounds to eftablith a rational fear. The number 7 thon is famous upon many extraordinary accounts, as the 7 wonders of the world, the 7 gates of Thebes, the y cities that contended for honour, 'the 7 stars in wa mmor, 7 fars in Charles's Doneyne, 7 planers or wandring fars, the 7 circles, and feveral others, too tedious here to enumerate, but for a more particular account refer you to Dr. Brown's vulgar errors. ē. You are defor# to let us know the reason why in these characters ( MDCCVIII) D. Rands for soo, me know the reafon why M. is put for 1000, and C for an 100, but do not know why D is put for you, as well as V for 57: In letting me know the reason thereof, and in whose time these characters were' first inomted, you will oblige, Sirs, yours, &c. A. The letter D according to Priscian fignifies goo, becaufe obese letters Clo (from a conjunction of which as fome suppose the letter was ufed in the fame fense) denote 1000, the half whereof ( lo or D) may properly demonstrate 5oo. The V consonant may prefent 5; because the letter V is the sth vowel; and Since we can meet with no otber author but Prifcian accounting for these characters, we are induc'd to believe they were first used in the time of Juftinian the Romas |