'ye, My skull next day keeps painful aking, ballad sung, A. Thou jolly red-nose son of Bacchus, Why are frail men fo vain, With so much zeal to wish for that They never can attain? Before the heavens rain, And I feel so much pain Then I will ask again? Would glorious things attain, Did not that clog the body join, And render all in vain. Upon impending rain, You'll find the reason plain. Now pray, Sir, ask again. A. It is a fin, without consent, Q. I have a wife, That leads an ill life, she runs me in debt, And will run farther yet, if I any longer do ftay. By the advice of her friend, Who lives at Cat. They would have me affure, Without being secure, Nay, this is not all, For my good name she'll maml, Pray tell, wise Apollo, Which way I shall follow, A. We hear your complaint, And believe you no faint, For a cause you may be, In some little degree, P vend, a But But granted she's bad, And your case be as fad, Since she'll then act the same, And despoil your good name, Rather send her to sea, Where she wafted may be, By which means you'll prevent Any more discontent, Q. Whether of the two companions, the foul or the body, have the greater phare in fin; or why for the fins of the one should they be jointly punisli’d? 1. Properly and strictly speaking, the body can have no share in either the enjoyment or punishment of fin, and is no other than a mechanical instrument 10 the soul of forbidden pleasure; since all sensation, whether agreeable or disagreeable, tho' occafion'd indeed by matter, is yet compatible to none but immaterial substances. And yet it is highly equitable, that as the soul indulges her self in more unwarrantable enjoyments, thro' the mediation of the body, so she should also receive the severer punishment, thro' the mediation of the same instrument ; that what was once its conveyancer should at lait become its tormentor. And this comes much to the fame purpose with that more loose and figurative way of speakiog; that as the foul and body are partners in fin, so should they also be sharers in the punishment. Q. Whether the shadow went back only on Ahaz's dial, not the sun in the heavens ? 4. It is the nature of wisdom to act by the most simple methods; we cannot therefore so rationally fuppose that God would make the fun to become retrograde for the sake of that, which he might perform by a more obvious and yet miraculous proces Qure. Q. Pray, Q. Pray, Gentlemen, what is the meaning of those words in the 1 Corinthians xi. 10. For this cause ought the woman to have power on her head, because of the An. gels? A. From the context and the frequent allusion we meet with in the New Testament to Hebrew idiom, we may gather, that what we tranflate power imports a covering. As therefore, to be covered is a figa of niodesty (that peculiar ornament of the female sex) as it is a notion common to both Christians and Jomos, that Angels accompany our publick worship; so the meaning of the passage is, that women should be fo modelt as to be covered in the church, because in the presence of those superior beings. Q. What is the reason that in 1 Sam. xvii. Saul is unacquainted with David, tho”. he had before plaid upon an harp in his palace, and drove away the evil spirit from him? A. Some conclude this passage to be first in order of time, tho' last in the relation : but this is inconsistent with the beginning of the preceding chapter. We may therefore more rationally suppose that David had been some time upon Saul's recovery dismiss'd the court, that affairs of state might make Saul the more readily forget fo inferior a person, that his former distemper might have somewhat impair’d his memory, and contributed its share to such forgetfulness; that since David was so young, his countenance might have been considerably changed; that for ought we know, he might be otherwise habited than he was before; and we are daily sensible what an alteration may proceed from dress. Q. In holy Writo we read that the king with all the people of Nineveh (at the reproof of Jonai) put on facka cloth, and laid themselves down in afhes; I desire to be inform'd what the name of the King was? A. He is suppos'd by fome to be Sardanapalus, that effeminate Emperor, who us'd to spin among his concubines Q. If one of the monstrous twins lately brought over should commit a crime worthy of death, how should it be punish’ds 4. In the question it is necessary we distinguish between those crimes, to which the other must of neceflity have been pre-conscious, and might have happily prevented, and such as might have eluded her utmost caution; for in the latter case the equity of our common law will bear her harmless ; for if we enquire the reason why no criminals are condemn'd upon presumptions: we must say in the sense of a late Divine, It is preferable that the guilty should go unpunish'd, rather than the harmless, the innocent, should suffer. Q. Whether if any marry one of the two children, when grown up, who are so monsirously conjoin’d, be be guilty of inceft? A. There have been monsters, who, tho’ Arangely joined together; have been yet withal so separated, as that both of them might marry, without the guilt of so heinous a sin; and yet even their common modesty would have forbid the banes: but these are of so peculiar a nature, that the forementioned fin is uaavoidable. This therefore is an abundant cause and just impediment, why neither of them can be join'd with a man in holy matrimony. Q. Whether the crystallinous humour of the eye be of any colour, and if so, of what colour ? A. Were it of any colour, it would be attended with a twofold inconvenience. It would transmit the object with less perfpicuity, and tincture it with its own colour. Q. Messieurs, je vous prie tel me de resin dat de Inglise men alway creepe to de shimney in de fomer as wel as de vinter, serviteur Ettienne de la C A. Monsieur, de Inglise man be de ver fociable companion, and de feer be de ver sociable creature. Bcfides de ver long a cold vinters in des nordern climes bring de abit to de shimaey, verfore de Inglife, upon des cwo ver bon rafons, creepe to de Mimney. |