A. We have innumerable inftances of the temporal afflictions that Children have met with for their Parents crimes, which without a Reformation in them are often entail'd on many Generations. And fometimes the examples of Parents fo far influence their Children, that they become partakers of the fame guilt; but except they themselves do evil, they may be affured they fhall not fuffer after this life, fince we are exprefly told, every Man thall anfwer for his own fins. QI have an account to make up with a Gentleman(who was an only inftrument to bring me to lend a fumm of Money to a Man, who fince is Broke, and my Debt loft ;) Now in my making up my account with him, I can fave half the debt and lofs(that he was inftrumental of bringing me into) and himself altogether ignorant of it; Ide think he is under fome obligation of bearing part of the lofs the which if I difcover to him, I am fure he'll not allow it, or any part: Qu. Whether I may thus, partly right any felf (unknown to him) with an boneft and fafe Conscience? Favour me with your Speedy anfirer because the account will foon be fetled between us. A. Yes, you may take this me thod with as good a Confcience as you can pick his pocket, fuch a trick being a down-right cheat. Q Having good Information that feveral hopkeepers who are reputed and do pajs for honeft Men in this City of London have and daily do changeGuinea's pick ing out) the Broadest money they have by them, for fuch as they are (it's rational to Judge) very well fattsfied are Clippers of the currant Money of this Kingdom. I define your opinions,Gent whether fuch as these are not really esteemed as bad Rogues as that do abufe the currant m of this Nation at such a rate a dayly fee it to be? A. Indeed we look upon t who thus encourag'd fuch Per to be as great Villains and mies to theCommon-wealth a Clippers themfelves, if not grea fince they are the Principals: without fach abbettor's the o cou'd not effect it; and any fon that is affured of it, would well privately to advife 'em to fift, but if, afterwards they continuethe fame practice, will do as well to let the T know who they are obliged t Q. Was Bdellium, a prec stone or a fruit, or what was conjectur'd to be? A. Salmafius lookt upon i be both the name of an Arom Gumm of Judea, and alfo d fruit which grew in Arabia. M Authors agree that there are kinds of Bdellium which bare name of Judaick, and fome e affirm there are many: Salma further thought that Bdellium derived from the Hebrew w Bedollach, which we meet with Gen. 2. 12. and believed it noted fome Spice, and no Pearl, as many of the Rabb have concluded. He fays, t the Land of Havilah fi whence Bdellium is faid to con might be a Country of the Ind or of Arabia, because there been people who dwelt both the Indies and in Arabia wh name came very near this wo from both which Countries th carryed Gold and Bdellium. Nu bers 1.7. does in fome fort co firm this thought about the fig |fication of the word Bedellach; 'tis there faid, that the Manna was as Coriander-feed, and the colour thereof as the colour of Bdellium. Q. What think you of the ancient Ordeals, whence their Ori-gar among the Northern Nations. ginal, and whether Lawful? as a Fire Ordeal, which is ftill in use, and agreeable to the Laws of fome Countries, tho' every where receiv'd and practis'd by the Vul The known Tryal of Witches, wherein the poor Old Woman has the liberty to take her Choice, and be either hang'd or drown'd. A. The Ordeals were of different Kinds, either of Fire, Water, or Combate; the first now out. of use, the other two sometimes yet practis'd. The nature of 'em was, an Appeal to God for the innocency of the party who underwent 'em, being almoft the fame with an Oath, a folemn Prayer or Proteftation being made before it to this purpofe; As I am inno-al of Fire, as before, in the Stocent of the Crime whereof I am accus'd, fo may I efcape without injury in this Tiyal. This has been us'd in our Parts on feveral Occafions, the Fire Ordeal, which was of two forts, either a red-hot Iron to be taken in the Hands, which if the Party were innocent, wou'd not hurt 'em, or nine Plough-fhares red hot, laid on the Ground at equal distance, with only a small space between 'em, over which the Party accus'd was to pafs blindfold; and if they were all pafs'd without treading on any of 'em, reputed innocent. Tho' fometimes they walk'd on burning Coals, for the fame reafon. Thefe Tryals were in ufe, where Women were accus'd of Adultery, and it seems not rarely undergone by those who were equally indu'd with Courage and Innocence. The former, by our Queen Emma, mention'd in the Saxon Hiftories. The latter, by one Emelia, as Dionyf. Halicarn. relates it, and both came off with Safety and Honour. And the fame way it feems they us'd in France to try Hereticks. But there was a Water, as well Several Tryals much of the fame Nature we read of among the Heathen in very ancient Writers, from whom Antonius Thyfius, who has writ concerning it, does believe the Chriftians tirft learnt 'em. Even this Try ry of Emilia, and in Sophocles's Antigone, Perfons accufed offer to free themfelves by handling. Fire, or palling through i They had alfo Purgations by Water, fometimes by the accufed. Perfons entering into it, as in the Lake of Tryal among the Indians, mention'd by Porphyry, where if the Perfon accufed were innocent, he pass'd quite through it, and it reach'd no higher than his Knees; but if Guilty, after he had gone a few fteps, he was plung'd over Head and Ears. And much fuch another Macrobius mentions in Sicily. At other times the Tryal was performed by by drinking Water as Philoftratus in Apollonius's Life, which if the Party was innocent, prov'd,he fays,pleafant to the Sight and fweet to the Tafte; but if guilty, it immediately feiz'd his Eyes and Face, & broke out in Puftles and Blains all his Body over. Now this laft feems to have been plainly deduc'd from the Water of Jealoufie among the Jews; innocent, if the Party were fo, otherwife, immediately difcovering Offenders. And Q. Why are things Strangled forbidden by this Cannon of the Apoftles, and are they now lawful? And why may'nt their FireOrdeal owe its Original to that of the three Children, who being wrongfully Condemn'd,walk'd un- A. As before, they are forbid hurt thro' the midft of the Fire, partly in relation to the Jewish, which had no power on their Bo- and partly to the HeathenCuftoms, dies, nor was an Hair of their Most of the Jewish Laws were at Head fing'd, neither were their first ordain'd by God in oppofition Coats chang'd, nor had the smell to the Idolatrous Practices of the of the Fire paffed on them: And Heathen, left by any Similitude they might perhaps get a fight of in their Religious Rites they might that Text in the Sacred Writings, alfo be feduc'd to their Idolatry; When thou paffeft through the which Customs of the Jews were Fire, and through the Water, I fo contrary to the Manners of the will be with thee. Both of which, Heathen,as Tacitus and others tell much more the Water of Jealoufie, us, that no wonder God's Heritage were long before any fuch Tryals was as a fpeckled Bird in comparirecorded among the Heathen; fon of the reft of the World, and Ariftotle, if we mistake not, being the Jews were with fo much diffithe firft Writer who has any culty brought to observe their own thing of them; for which reafon particular Inftitutions: However, we are rather inclin'd to think most of thefe were either oppos'd the Heathen had 'em from the to fuch Pagan Ufages as time had Jews, than the contrary; and now worn out, and therefore no there are fo many inftances of longer need of 'em; or else the Jews 'em, and fome fo well attefted, having been so often plagu'd for that it feems not modeft to fufpect their Idolatry, were by this time afthe Fact; it being poffible that ter their laft Captivity, pretty well God, who left not himself with-wean'd from it, only out of the out Witness even among the Hea- Perverfenefs of their Nature, they then, might teftifie his love to In- now fell in Love with thofeCuftoms nocence, by appearing fo fignally which were to be abolish'd, as no in the Vindication of it, thereby longer ufeful, which they before befides evidencing that he was the had hated, when of fo great ufe Searcher of Hearts. among them: However, it feems probable that none of thefe were thought fit to be retain❜d among the Gentile Chriftians, but fuch as refpected fome Idolatrous Cuftom ftill remaining among the Heathen, and which might be dange Not that we think any fuch thing now lawful, whatever it might be in thofe days of Ignorance and Darkness; for tho' we muft confefs it feems very Natural to appeal to God the Searcher of Hearts,in vindication of injur'drous to Chriftianity, like thofe Innocence, yet there's no reason to Tentamenta Chriftianorum, Terexpect he thou'd(at least frequent-tullian mentions,of thefe,as before, ly) go out of his ordinary way and work a Miracle,which if he always did, Innocence cou'd fcarce ever fuf fer, and there wou'd be much lefs need of Retribution in a better World. were partaking of their Sacrifices, eating Blood and among the reft, things Strangled. The reafon why the Taft of thefe was forbidden, fome fetch higher than the Law of Mjes Mofes, interpreting the fore-mentioned Precept of Noah,Flesh with the Life thereof, which is the Blood thereof, by thingsStrangled, because they are Killed with the Blood in them. Thus fome of the Fathers; St. Chryfoftom exprefly, in his Homily on Gen. 9. 4. Ti is agéas év diuali Juxus, &c. What is the meaning of Flesh in, or with the Blood thereof? He anfwers, Tóftis a thing that's Strangl ed: Now in oppofition to this Law, the Heathens feem to have introduc'd the cuftom of eating Blood, after a Barbarous manner, in their Sacrifices; and inftead of that, the Blood together with the Body, both which were obviated, and the former Precept renew'd in the Law of Mofes, Lev. 17. 13. Whatfoever man there be of the Children of IJral, or of the Strangers that fojourn among you, which hunteth and catcheth any Beaft or Fowl that may be eaten, fhall even pour out the Blood thereof,and cover it with duft. Here a late learned Perfon of our Church thinks is included the Prohibition of things Strangled; for here or no where it must be in the Law of Mofes; and 'tis not likely the Apoftles wou'd have forbidden it to the Gentiles, had it not been contrary to the Practice of the Jews, and contained among those things which were read in the Synagogues out of Mofes every Sabbath day; Bird and Beaft are here included, whether ftruck by the Hawk, or taken by Hounds, being kill'd with the Blood in 'em, which is a fort of Strangling as as more plainly when kill'd with a Blow on the Neck, or taken in a Snare, as St. Auftin before quoted, who in the fame place fpeaks of fomé few foolish People, in his Time, who would not touch Thrushes, or any little Birds unlefs their Blood was first pour ed out; or a Hare, if killed with a Stroke on the Neck, without. bleeding. As for the Fathers and Primiti ve Church, the cafe is alter'd as be fore fince the fall of Judaism and Heathenifm. It's true, Salmafius tells us, 'twas thought unlawful. here in Britian, as low as the Age of Beda, but all know the greateft part of the Nation were then Heathens; and long before him St. Auftin tells us, that those who fcrupled to eat things Strangled (which have their Blood in 'em) as Hares or Rabbets, kill'd with a ftroke in the Neck, or taken by Dogs, as Tertullian and others did, they were in his time laugh'd at by all the World, and in effect no Church now refufes it befides the Greek and Ethiopick. From all which, we think we may conclude, that the Prohibi-, tion of fome of theGentiles eating Blood as well as things Strangled and Sacrificed to Idols, was only temporary, to pervent Jews and Gentiles falling away from the Faith, and therefore that 'tis as lawful to Eat Blood as any other Meat. QE. D. On the whole, if Blood be forbidden, fo mult what's Strangled, because the Blood is in it. Blood was a great part of the Heathens Sacrifices; and it's probable, that when they could not perfwade. the Chriftians to partake of that, they would have things Strangled at their Feafts, which mighty fecretly contain it, that by eating that. they might porticipate of the Food of Devils and and be as much in league with 'em as if they had drunk or eatjof the Blood of their Sacrifices. Accordingly an Ancient and Learned Author tells us, that Suffocation, or Strangling, was a way of Sacrificing to Devils, to whom Idolaters did in this manner offer the very Life and Soul of the Animal. And Strabo tells us, this Cuftom had prevailed of old among the Indians, to ftrangle all thofe Creatures they offer'd to the Gods, Bird or Beast they dy'd in the fame manner. And 'tis remarkable what we find in Thevenot, concerning the prefent Sabaci. whom fome learned Men have thought the Pofterity of the Idolatrous Zabii, fo famous in Rambam and all the Arabian Hi flories, who live in Baffora,and are neither good Chriftians, Turks, Jews nor Heathens, but altogether. They Sacrifice a Hen at fuch a time every Year; but the Reason they know not, being moft fupidly Ignorant. Q. Why is the Senfe of approaching Death So amazin to fome, and yet not at all formidable to others? And which is the Nobleft, which the Eafieft Death? thers, either by a Custom of faceing Death, or by a very Pious, or defperately Profligate Life. The Nobleft Death, undoubtedly is dying for Religion; next that, for ones Country; let the manner, be what it will in either. Tho' we think the Nobleft way too, as well as the Eafieft, is at the Mouth of a Canon, where 'in the hundreth part of a minute a Man is mounted into Immortality. All which advantages thofe may enjoy, who after a well-spent Life, die in the prefent War,for the Defence of the Proteftant Religion and the Liberties of all Europe. QAGentleman that was near being caft away' at Sea on aFriday. in Commemoration of his Delive tance bas ever fince kept a Faf on the fame day, but his way of do ing it is fomething extraordinary He lies a Bed till four or five in th Afteruoon, then rifes and goes to the Coffee house, or Ale house comes home, Sups and goes to Bea I defire to know, whether fuch Faft be acceptable to God? A. A fad return indeed for th Saving his Life, and a Mockin God,inftead of Thanking him. H mistakes the Nature of a Taft ver widely, which confifts in bar working not fleep:ug, or idiling Being one part of that Bodily Ex ercife mentioned by the Apoftl which Profits little. The defig and end of a Faft in general, folemnly to Humble our felves be fore Almighty God, for ourSins,an A. It's Amazing, not only fome, but to all, naturally, from that Reluctance and Horror arifing at the Apprehenfion of approaching Diffolution, which we fee even in Creatures that want Reafon, from an Infint fix'd in their Natures for the Pre-for that end welabftain from Mean fervation of their Beings, but this Drink, and worldly Labour, tha is heightned inRationalCreatures, we may the better Vacore Deo, b by a further Confideration of here- at leifure to intend our Souls, ha after, and the fear of fomething ving our Minds undiverted,by an ftill behind, that's worse than thing in this World, and rais'da Death. Both which fears are bove them in Mediation andDev Conquer'd, at leaft Curb'd, in o- tin. His particular Faft, was feem |