He's justly brave who lifts his foul so high, Q. Why is the song of Solomon or Canticles not read in the church ? A. The Canticles, as also the greatest part of Leviticus, Chronicles and the Revelations are omitted, as being little edifying, and for such omission our Church hath good warrant from the Apostle, Let all things be done to edification. Another reason may be deduc'd from the absurd construction some have put upon it, in taking it to be only a description of the passionate loves of Solomon and Pharaoh's daughter. Q. Why doth the Moon, in the space of 24 hours, fometimes move in her orb above 15 degrees, and at other times fcarcely 12? A. Because she moves eccentrically with respect to us, that is, the center of the figure she describes is not the same with the center of the earth; and there. fore she varies in the celerity of her motion, according as the advances to her apogæum or perigæum: but then this is only a comparative variation, where as, with reference to her self, she moves always the fame. Q. I desire to know, whether an honest man, engag'd in daily business till nine at night, and then taking the li berty to go to the ale-house till bed-time, without drinking to excefs, be a fit person to receive the holy facrament on funday? A. If you speak of going every night to the alehouse from nine to bed-time, as a part of your que stion seems to intimate, we think it strange that an honest man, who has a sincere desire to partake of the holy Sacrament, Mould dedicate the whole of his vacant time to his refreshment, and that too at a publick house. If you have a particular regard in the question you propose to the eve before the Sacrament day, our opinion is, that if you can find in your heart to assume so great a liberty as to spend every other evening at an ale-house, you might make a better use of of the very next before the Sacrament, and conse*crate such a part of it, as is not necessary to refresh you after the day's fatigue to preparation and devotion, Q. You are desired to give your opinion of the following ænigma's. Dic quibus in terris, con eris mihi magnus Apollo, Nafcuntur floresma A. The former is interpreted by Servius, of one Cælius, an Italian, who lavishly spending bis estate, reserved only so much land as afforded him a grave of three ells length. The same author likewise interprets it of Syene, a city on the confines of Ægypt and Æthiopia, under the tropick Cancer, on which place the sun is thought to cast his beams at noon in such a rectilinear manner, that in an exceeding deep well (dug by some philosophers for that purpose) there was no shade. Others folve it by a den in Sicily, where Proferpine was taken away by Pluto. Others by Ajax's shield, on which the figure of heaven was represented in the space of three ells. Others of a well, from the bottom whereof such a space only of firmament could be seen. The latter is solved by Cerdanus, of the silver coin, which bore on one side the effigies of Augustus, with these words, AUGUSTUS CÆSAR; on the other side was represented a flower, with this elogium, Luçilius AQUILIUs Flores Triumvir. But the most authentick interpretation is by the hyacinth flower, into which the beauteous boy Hyacinthus and the valiant Ajax were changed; for sometimes the letters ai are discover'd in it, which are the two first letters in Ajax ; and beiog read backward, are the two first in Hyacinthus, and tho' these were not kings, they were kings fons, a compliment com. mon with Virgil. VOL, I, F Q. TO Q. To the question I fent of the turkeycock's head, And finding it A-propo; Without much pother, Here comes another, Ye criticks so wise, Can scarce cross the house, But puss, when 'tis dark, And of light ne'er a spark, A. That the answer, we made, Affords us such favour, We'll aim at this mark, Tho' 'tis in the dark, Which often we fee (Which perhaps you'll confess) Enlightens the optick enclosure, Perceptible brings The image of things, Q. May a Q. May not the glorious paffion of martyrs be attributed to a principle of honour, and often to an hypochondriack humour, or melancholy ? A. If you mean such a principle of honour, as obliges us to account it the glory of a man to lay dowa his life rather than offend his Maker, to submit to the severest execution, rather than deny the Lord that bought him, we readily allow of such a cause as this, which cannot but render its effect, what you (whether designedly or no) very juftly style it, the glorious passion of martyrs. But if you mean vain-glory, or popular applause, you may consider, how carly they were ready to submit to martyrdom, while ChriNianity had but few professors, while it was treated with ignominy and contempt, while Christians were a sect, that was every where, and almost by every one, spoken against. And of their great, their exemplary humility, we have a remarkable instance in the confessors of Lyons in Gaul, towards the latter end of the second century. Neither can we think, that by refifting unto blood, they fought their own glory, when we consider bow strictly they were taught to do all to the praise and glory of God. Not but that, as we are all subject to infirmities, so in some of the martyrs, when Christianity bad spread beyond the Rom man empire, too great a measure of vain-glory might mingle with their other motives. A famous precedent of which we meet with in those noted confef. sors, who on that account were favourers of the Novatian doctrine. But were there none of the preceding reasons to the contrary, yet you could not assign vain-glory as the motive the ancient Christians acted by, unless you will allow them all to have been empedoclean madmen, and thence necessarily. recur to your hypochondriack melancholy, an unhappy disease that generally disposes us to misgivings and despondency. But the primitive martyrs rejoic'd in hope, had confidence towards God, and verily believed to see the goodness of the Lord in the land of the living. The history of the church inforius us, that a divine F 2 power power so wonderfully supported them in the midft of death, that it confounded their adversaries, startled their executioners, and made profelytes to the stake and gibbet. But can we think that God would fo miraculously espouse that effect, which proceeded from no better cause than weakness, infirmity and disease? We may add withal, that tho' bypochondriack melancholy be in a manner epidemical in these northern climes, yet it is a rarity in those diftant countries where were the principal scenes of ancient martyrdom. We therefore conclude, That the primitive martyrs imitated their dearest master, that they endur'd the cross, and despis’d the shame, for the joy that was fet before them. Q. Will that, which once was not, cease to be existent ? A. Some things will, and some will not. Of the Jatter kind is man, who is created for eternity. Of the former are the inanimate creatures, whose forms are appointed to a determind period. But for their primogenial matter, we conclude nothing concerning it, since to the question, whether an annibilation shall fucceed the general conflagration, we can only say, who hath known the mind of the Lord, or who hath been his counsellor ? Q. In St. James v. 14. We read, Is any fick among you, let him call for the elders of the church ; and les them pray over him, anointing him with oil in the name of the Lord. I desire to be inform’d, whether this undion be meant in a literal or figurative acceptation ? A. In a literal undoubtedly. For this was a ceremony attendant on the miraculous gifts of healing so frequently bestow'd in the first ages of the church. And that it was prescrib’d by our blessed Lord himfelf, while conversant on earth, we may gather from St. Mark vi. 13. And they, (namely the twelve difciples, who in the preceding verses had receiv'd com, million from their master to preach the Gospel) a nointed with oil many that were sick, and healed them. And agreeably hereunto Tertullian, at the beginning of the third century, in a book to Scapula (pro a |