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A. Because by the conftriction of the pores thro' cold, a quantity of ferous humours is collected in the brain, which for want of due perspiration are conveniently discharged thro' the paffages of the noftrils, as being most obvious.

Q. Once more the weak Euthalia makes essay,
Once more to fing, before he leaves the day,
Before he quits this fad unhappy coaft
Of bleeding innocence and virtue loft,

To pay thofe thanks (your due) with grateful mind,
For pious council, charitably kind.

With your advice my fainting foul complies,
And paves with fighs her passage to the skies;
Rivers of tears mine eyes minutely pay,
To purge my foul, and wash my ftains away:
A contrite fpirit, and a broken heart
In the fad confort bear a mournful part.
Oh! that hereby I may just heaven appease,
Whofe benign fmile would all my troubles eafe?
For now my foul is warm'd with facred fire,
And heav'n alone has every strong defire.
No lawless wishes in my bofom move,
No loofe defires remain, no wanton love,
No more regret the perjur'd youth's disdain,
No longer figh for his return in vain;

All

my ambition now is to acquire, To gain admittance in the heav'nly choir, Where pious fouls do their devotion raise, And celebrate their bounteous Maker's praise; Ravish'd with inward peace, fupremely bleft, Soft joys alone reign in each peaceful breast. Thus bleft: no more shall fin or folly know, But love divine will in my bofom flow, Poffeft of all and more, I fought in vain below. A. Sing on, fweet foul, be ever thus in tune, And all uneafy thoughts will vanish soon; Hark, how the heav'nly choirs in confort join, More pleas'd with one return'd, than ninety mine,, Who never fray'd; a joy triumphant reigns, When fuch with tears have wafh'd away their stains.

Behold

Behold! above yond azure roof there dwells
A lover, whofe extatick form excells

All fancy can create, or wit fuggeft,!
The fource of light, and glory of the bleft;
With open arms and miles prompt to receive
All who their trefpaffes fincerely grieve;
When once the force of his bright charms you know,
The joys and raptures from his prefence flow,
You'll fcorn the fully'd dull embrace of mortal here
below.

Q. Suppofing now, Apollo's fons,
Just rofe from picking of goofe-bones,
This on you pops; pray, tell me, whence
The custom'd proverb did commence,
That who eats goofe on Michael's day,
Shan't money lack his debts to pay?

A. This notion fram'd in days of yore,
Is grounded on a prudent score:
For doubtlefs 'twas at first design'd
To make the people SEASON'S mind,
That fo they might apply their care
To all thofe things which needful were,
And by a good industrious hand

Know when and how t'improve their land.

On a lock of hair, given by a young Lady to put in a ring.

N

́OT rich Arabia's precious ftores,

Nor fertil India's golden ores,

Not all the wealth that crouds the main,
Can poife the treasure I obtain.
No more let faithlefs Fafon own
That he Medea's favours won,
No more his gaudy prize fet forth,
Of fond, imaginary worth,
'Tis I can greater things exprefs;
'Tis I the golden fleece poffefs:
Such none before did e'er receive,
And none but Chloe fuch could give:

A pledge

A pledge, wherein does always move
The whole artillery of love;

Which o'er the paffions bears command,
And fways my heart, and guides my hand:
Nor lives a Monarch, but would be

Petitioner to fhare with me.

Q. I am very well fatisfied in the reasons for changing the fabbath; but can't conceive how the fourth commandment can be any ways obligatory to us that keep the first day of the week? nor how we can pray that God would incline our hearts to keep the fourth commandment, which enjoyns the keeping of the feventh?

A. The precept, as adopted by the Church in her excellent liturgy, is to be taken in a qualified, in a reftrained acceptance, namely fo far as it is binding in a chriftian church. Nor can it seem harfh to underftand it in fo qualified a fenfe, fince the creation of the world, so particularly fpecified in the fourth commandment, is the foundation of the christian fabbath, and we, as well as the Jews, folemnize a feventh day, (for fo is one in feven in a conftant feptinary return) in memory of our Creator's refting from all his work which he had made.

Some learned men object it to the Jews, that they are unable to produce any pregnant evidence, that their fabbath was the feventh day from the creation of the world. And in cafe it be not the feventh, they, as well as we, muft understand the commandment in an applicative fenfe; and yet we may bẹ fure, that an all-wife God would never prefcribe a law that fhould be improper and abfurd.

Before the Jewish law was given, all nations (when' made acquainted with the divine injunction) were oblig'd to celebrate a fabbath in obedience to what God enacted immediate to the creation, when he bleffed the feventh day, and fanctified it. And yet, if all nations were to keep holy that very individual day, that immediately fucceeded to the fix days creation, the fabbath would have begun in different places, at different hours, throughout the whole compass of VOL. II.

Ff

their

their civil day. But we cannot think, that they would be oblig'd to begin the fabbath at fuch improper hours as many of them must have done. If therefore their fabbath had commenc'd (as we fuppofe it would) at the beginning of their civil day, they muft neceffarily have taken that very law they acted by, in a limited acceptation; and yet fure they might have faid of fuch a law as was the fole occafion of their practice, ~Lord, have mercy upon us, and incline our hearts to keep this law.

Q. Mat. i. 16. And Jacob begat Jofeph, the husband of Mary. And Luke iii. 23. Fofeph, which was fon of Hely. Now, which is the true meaning of the Evangelifts, as to who was Jofeph's father?

A. Some learned men are of opinion, that as St. Matthew prefents us with Jofeph's genealogy, with regard to his own descent, fo St. Luke defcribes the pedigree he claim'd in right of his wife. Others are perfuaded, that both the Evangelifts give us Jofeph's genealogy, the one his natural, the other his legal one. For as it was enjoyn'd by the mofaical inftitution, that when an elder brother died childless, the younger fhould raise up feed to his brother, fo it is fuppos'd, that Hely dying without iffue, his younger brother Jacob raifed up feed to him, when he begat Jofeph; and therefore agreeable to this opinion Jacob was his natural, and Hely his legal father.

Q. Sin is the tranfgreffion of the law, the law was not before Moses; ergo there was no fin before MOSES?

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4. Your fyllogifm is a piece of fophiftry, and confifts of more terms than it ought to do; for the term-law, which you make the predicate of your mor, and the subject of your minor, is an equivo cal word, and fignifies both the law of nature, and the law of Moses. Now, as the former was before Mofes, fo fin was then the tranfgreffion of the moral law, a law written upon the fleshly tables of the heart. Q. May I lawfully marry my godmother, or not? For if I may, I'll lofe no time, "If not, I must and will decline.

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4. The Romanifts will not allow it, because they fay there is a fpiritual relation between a god-mother and a god-child. But how fuch a spiritual relation fhould forbid true banes of matrimony, we fee not. If we Proteftants join iffue with the Papifts in this particular, we must affirm also, that it is unlawful for a parishioner to marry the pastor of her parith, for there is as near a relation in spirituals between the clergy and their parishioners, as between god-parents and god-children.

But we may tax th'unequal bed,

E'en where 'tis not a fin to wed."

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Q. About three years fince I came acquainted with a young Gentleman, who after he had corresponded with me fome time, made profeffions of love to me, which continued for about a year (I liked him very well, and his circumfiances) wherefore, you may be fure, I made his paffion all modeft returns I was capable of; but after that he grew more cold, and has continued fo ever fince, yet will not quite break off his correspondence with me, but still vifits me with other company; and if there ever happens to be any perfon prefent, he fufpects him to be his rival, and the whole company immediately perceives an unusual uneafinefs in his countenance; yet will be not renew his passion, or fhew the leaft continuance of his love; for had I hopes of that I would refuse all other offers. Then teach me, divine Apollo, how to fix this inconftant, or at least to cure my felf?.

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4. The Gentleman's jealoufie is an argument he ftill retains a paffion for you, the caufe of his feeming indifference may arife from his eafy accefs to you; the difficulty of the attempt generally enhances your opinion of the purchase; therefore we advife you pofitively to deny his admittance upon a juft accufation of his levity, whilft you give a modeft liberty to others. If he has a fpark of affection left, this will blow it foon up into a flame; but upon his re-addreffes (which we doubt not you will meet with) be very cautious how you furrender, without fufficient hoftages, to fecure against a relapse. Ff 2 Q. With

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