a

absolutely necessary to divest your self of those prejudices before you can be able to distinguish the fincerity of a passion. Depend upon Apollo, Madam, there is no truth in those impertinent triflers, called beaux, who are eternally talking of flames and darts, who sigh for my Lady, and ogle her chamber-maid, who boalt of favours from a Countess, and never attempt any thing above an orange-wench, that live on fuftian, and expire in 'a song. These empty people know nothing of that divine passion, love.

There are another fort of Novealy morose fellows, who know as little of it; these never rise higher in their thoughts than the satisfaction of a prevailing apa petite. To love Oliva, and to lie with her is the same thing in their dialect,

The man of sense only can carry that passion to its highest felicity, tho’’ris possible even for them to counterfeit ; then alone it is to be depended on, when it is apparent you are belov'd, like virtue, for your own sake, when there is no separate interest or design to carry on; when it is not the hafty effect of a prevailing humour, but the constant and repeated de fires of the soul; when it is visible he prefers your peace to all other confiderations: in a word, when you find he can part with two of the dearest things he has in the world to you, his fortune and his time.

Now, Madam, the society think they bid fair for answering your question, and only beg, in return, to give one word of advice, that if it should be your good fortune to meet with such a man, you'd use him as he deserves.

Q. I believe that in the solution of your arithmetical question in your late paper, you would have farther oblig'd the world, if you had been pleas'd to align the reason of the divifor 57600?

A. There being 240 pence in a pound, it is evident, that if you multiply the pence by the pence, the product of the pence will be greater than the product of the pounds in the proportion of the square of 240 to 1, that is in the proportion of 57600 to 1, There

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1

fore if you divide the product of the pence hy 57600, you will have the pounds.

The perfon who desires to know the basis and re: maining part of the fide of a triangle, when, as he has fated the question, they may be of what length he pleases, may be fuppos'd to take us all for conjurers, but whatever he may take us for, we assure him, that he is no conjurer.

Q. You merry fons of God Apollo,
who this responding business follow,
And can resolve in such a trice,
Our questions difficult and nice;
Pray tell me what you do opine,
Of that same sprite, or thing divine,
which did in danger often give,
Old Socrates a tug by th' Neeve?
And why the demon did not ewitch,
When he espous'd that bitter bitch?

4. Ingenious Sir, we must confefs,
We like your humour and address;
Therefore without design to flatter,
We'll tell you what we think o’th’matter.
That demon, sprite, or what you please,
Which was so kind to Socrates,
Was Wisdom, and Right REASON join'd,
Which gave found dictates to his mind.
These only faild him when he chose
That fiend Zantippe for his spouse,
Which shews, if matches are the care
Of heaven, the fage no friend had there.

Q. Tell, great Apollo, tell me why
You did so angrily deny
To shew the cause of buz of fly,
When neither wings nor head were nigh?
For faith the freedom of dear Cuz,
Popt out as crambo pat to buz.,
By chance, without design of claim-
ing kin to your immortal name.
This being fact that I advance, Sir,
And you having plighted faith to answer ;

If

If in your next it does not follow,
I'll buz about I've pos'd Apoilo.

A. Since with good manners you comply,
We'll foop to treat about the fly.
Know then, fubmissive CRAMBO Cuz,
That when those headless insects buz,
Their inward spirits cause allision,
About the pectoral division,
Upon a membrane, call’d by some,
The Pellicle, that makes 'em Hum;
But, prithee, breeding's dictates henceforth follow,
Nor make a rhining cozen of APOLLO.

Q. Tell, tell me what in your opinion is
The chiefest, most refin'd extatick blijs?

A. Love's kind reward, in nature, but, in grace)
A faith establish'd gains the foremost place.
On the Birth-day of his Royal Highness the Prince.

Ong had the Mufe, who strings our am'rous lyre,

With gentle wishes fand a gen'rous fire,
with eager joys she saw the blessing near,
Yet blam’d the tedious, flow, revolving year,
On leaden wheels the heavy nights rould on,
And pressing days and hours were vainly gone ;
For greedy time has often flipd away-
And Tyly robb’d us of this envied day.

But now bright triumphs shall the day adorn,
Great as the Prince, who on that day was born,
Be still your forrows, let your joys be loud,
And pious wishes grace the noisy croud;
Let mingled praises pierce the joyful air,

To bless this day, as happy as 'tis rare.
Welcome then birih-day of that wondrous man,
Belov'd by heav'n, and heav'n's Vicegerent ANNE.
Could our successes fuit our wild desire,
We could not, would not, raise our wishes high's:
For gen'rous minds with pain behold the day,
That lent 'em blessings they can ne'er repay.

One thought alone can satisfaction give,
Should such a day in all our annals live,
CS

So

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TO

So bright our bliss, so exquisite our joy,

The very pleasure would in time destroy. Thus 'eis in climes which feel a mod’rate fur, And those o’er which his constant glories run: The first are bleft with fertile tracts of land, The last are curs’d in rocks, and heaps of barren land. Oxe of the Gentlemen concern'd in this undertaking, hear

ing a penny-poft-man's complaint, thought fit to turn it into rhime.

British Phoebus, at his session,

The penny- poft-man's plain petition:
Sheweth,

Such fhoals of letters come
From every quarter of the town;
No hour of the day is free
From pacquets to the Deity.
We, the aggriev'd, most humbly pray,
That Phoebus would find out some way,
Such as his Godship best fhall chuse,
To save the ruin of our shoes.
If humbly we might dare to speak,
This remedy the God might take:
If to his wisdom it seems meet,
To give us wings to head and feet,
For so we've seen, at broker's stall,
A painted youth, they Hermes call;
Who, tho' the story very odd is,
Was pofiman to fome God or Goddess.
If bright Apollo this will grant,
Like him, we'll fly, with what you want,
(If this address you make no jest on)
Swift as your answer to a question.

Q. Why Jesus Christ is said to be of the feed of David, and to what purpose is the genealogy of Joseph.given, when Mary conceived before she came at him?

A. To the first queition we reply, that Hesus Chrift is therefore said to be of the feed of David, because born of the virgin Mary, who proceeded from David by lineal descent.

In answer to the second, we allign the following reasons of Joseph's genealogy, but founded on this nes cessary preliminary, that St. Matthew wrote his gofpel primarily for the fews, to whom, in the genealogy, he has a peculiar regard.

1. The Jews look'd upoa 7oseph as real Father to our blessed Lord. If therefore they had suspected foseph to have descended from any other line, this would have prejudic'd their minds against the Gospel dispenfation. St. Matthew therefore, to remove this mighty rock of offence, acquainted his countrymen, that in cafe Jesus Christ had been really the son of Foseph, he bad, on that account, been of the family and lic neage

of David. 2. St. Matthew, by tracing Foseph's ancestry, in form’d the Jews, that as Jesus Christ was naturally the Son of David by his mother's, so he was legally fo by his reputed father's side. And it would be no small fatisfaction to them to behold their Meffials doubly the Son of David, both by natural and impu. tarive descent.

3. A mother's family was reputed as no family among the Jews, and therefore our Lord could be no otherwise enrolld, than under Jofeph's pedigree. Ver sy pertinent was it then to give the Jews to know, that in one sense he wou'd appear as the Son of David in their publick registers.

4. Joseph and Mary were both of the same family : and this could not be unknown to the Jews for whom St. Matthew wrote. While therefore he presented them with Joseph's genealogy, at the same time he acquainted them with that of Mary's, and he chose to give them Joseph's rather than Mary's, when either would suffice, in compliance with the receiv'd cuftom of his country, which (as is said above) made no account of the mother's family.

5. From the premises we may aver, that St. Matthew deduc'd Joseph's genealogy, with design to Thew that Jesus Christ was every way the son of David į that as he came to fulfil all righteousness, fo Co

he