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Shall we, where widow'd Majefty is feen
Weep tears of love with an afflicted QUEEN?
Shall we croud fighs on fighs? and swell a score
Of helpless forrows, overcharg'd before?
Ah no; fuch efforts cannot yield relief;
We want her foul to equalize her grief.

No, rather let us strive to fnatch from fame
The scatter'd trophies of great DENMARK's name,
Hand down the glories of a Prince so bleft,
And tell the age to come, what this poffeft.
Reft then departed foul of ANNA's care,
Peace of her breast, and fubject of her prayer;
TO HEAVEN'S bright manfions wing thy tow'ring flight,
Change mortal darkness for immortal light.

Melodious SERAPHS fhall thy praise repeat,
And tuneful CHERUBS fing thee to thy feat,
Whilft led by love, which often guides amifs,
To mourn thy abfence, we forget thy bliss.
Oh! for a verfe to paint the Spurs I feel,
Or a capacity to fuit my zeal!

Then would I read him in his ANNA's eyes,
Or paint him as he in her bofom lies,
For fure, fo foft a place as that must be,
Retains th' IDEA long of one fo lov❜d as he.
An unaffected freedom grac'd his foul,
He fcorn'd ambition, yet difdain'd controul:
No wav'ring wishes wantoniz'd his life,
A faithful husband to a faithful wife.
His fteddy mind no fcenes of fate cou'd move
As conftant to religion as to love.
Preferring ease he durft encounter pain,
Willing to ferve, tho' qualify'd to reign;
A foe to FACTION in a high degree,
Yet none a greater friend to LIBERTY.
By pride untainted, yet in converse nice,
Pleas'd to hear counsel, fit to give advice:
Slow to refent, yet fcorn'd to bear too far,
Of peace a lover, yet unfhock'd by war:
He weigh'd the cause of difcord, not the prize,
Was brave without reward, without vainglory wife.
Q. Which

Q. Which is the greater fm, hypocrify or profanenefs?

A. We beg leave to draw the pictures of both the hypocrite and profane, and leave it to the querift to Judge of either the refembling or difagreeing features.

The profane express it in words, tush, can God fee? the hypocrite fays it in his heart. The profane is the fool, that openly makes a mock at fin, the hypocrite is fcarcely lefs a fool while he does it fecretly. The profane cries out, I am he that ought to speak ; the hypocrite whispers to himself, I am he that ought to think. The profane defpifes that hope which is an anchor of the foul: the hypocrite, if he has any hope at all, it is a fruitless one, for the hypocrite's hope fhall perish.

The hypocrite fhews fomething of native modesty (for Adam, or which is all one, man in the Hebrew original, imports that we derive our pedigree from the ruby, the blushing earth) the profane is fo averfe to modefty, that he glories in his fhame; and yet strange, unaccountable the modefty of the daring hypocrite, who boldly ventures to wear the mask, to make pretence to what he is an utter ftranger to, and put on the form of godliness, tho' he difregards the power thereof.

The profane defpifes all religion; the hypocrite thinks it worth the counterfeit. The profane undervalues the esteem of his fellow-creatures; the hypocrite overvalues it; the profane makes profelytes to profanenefs; the hypocrite would not be wanting to make profelytes to hypocrify, were it poffible for him by fuch a method to carry on his unwarrantable defigns, and withal to retain the hypocrite. The profane fets a fcandalous example; the hypocrite, when detected, fets a worfe; for his example has a more fatal influence, of whom better was expected. The profane makes no votaries to religion; the hypocrite many: but then we must obferve, that fo lovely an effect of fo foul a cause is altogether accidental to the hypocrite's intention; for fhould he defign the confequence, he would be no longer a hypocrite.

Upon

Upon the whole, we are apt to think that we may be allow'd to fay to the profane, the Lord of this audaciously wicked fervant shall come at a day, when he looketh not for him; and at an hour that he is not aware of; and fhall cut him afunder, and appoint him a portion with the HYPOCRITES. There shall be weeping and gnashing of teeth.

Q. How may I frame a notion of God's existence from eternity; for the more I think of the divine Being, the more I involve my felf in a feeming labyrinth of impoffibilities? I believe it has been the cause of many Atheists, they not being able to conceive a being from eternity.

A. Can we think it poffible, that a being, who was but of yesterday, fhould comprehend eternity! Eternity, which muft tranfcend the capacity of any other intellect but his, who is the eternal one! But tho' we cannot comprehend the manner of God's exiftence from eternity, yet that he actually fo exifted, we can readily conceive. That fomething did from eternity exift, we muft neceffarily allow; for if nothing did fo exift, there must have been once a time when there was not so much as a fingle being. And then it may be confidently ask'd, how any thing could begin to be, fince nothing cannot poffibly be the cause of fomething. Unhappy Atheists! that deny the eternity of the great Creator, and yet by fo unfortunate a denial must unavoidably recur to the eternity of the

creature.

Q. What preparation to the Sacrament is necessary for one whofe neceffary employment demands a more than ordinary portion of his time?

A. A good life, and unblameable conversation is the best preparative to the bleffed Sacrament. He therefore that is not unmindful of this one thing neceffary, will, tho' for want of leifure call'd immediately from his bufinefs to that heavenly banquet, be allow'd by the bridegroom that bids him to the feast to have a weddinggarment. If then the time you have to fpare from your neceffary employment, and not unneceffary recreation (tho' the latter must make no encroachments)

you

you diligently spend in the important duty of repentance (for what man liveth, and finneth not?) and exercife your meditations on a dying Saviour, a crucified Redeemer, you may draw near to that facred ordinance with love as well as fear, and take the holy Sacrament to your comfort.

Q. I have lately contracted matrimony with a young virgin, in token of which we have by consent broke money; is it poffible for any to part us?

4. Your parents have the power of forbidding the banns, if ye are not as yet remov'd from your dependance on them: for fure it was not in your power by any thing less than actual matrimony to fuperfede the authority of your parents. And for your comfort it is obfervable, that under the Levitical institution, if a virgin made a vow even to God himself, without the knowledge of their parents, it was their prerogative to revoke the deed: and if the authority of parents can cancel the folemnity of a vow, much more may it difannul a lefs confiderable engagement.

Q. Two ships upon the equator, their diftance afunder I don't directly know, but I know thus much, that when it was 9 of the clock with the eastermoft, it was 30 minutes paft 9 with the westermoft. They both fail due North till in the latitude of 18 d. 28m, north latitude. I demand their diftance afunder on the equinoctial, and their diftance afunder in the latitude of 18 d. 28 m?

4. Their diftance upon the equinoctial is 7 d. 30 m. and confequently the fame in their northern latitude, if you number by degrees. But the diminution of each degree in the latitude of 18 d. 28 m. is in the proportion of 57 (bating the deficiency of a fraction) to 60. But the fraction multiplied by the foremention'd 7 d. 30 m. (their distance on the equinoctial) occasions a fubAtraction of fomething more than divided of a degree. Q. Whence proceeds that frill chant of the grafhoppers, from the wings, or the mouth?

A. Tho' it is obfervable that the wings of those creatures move upon the utterance of that fhrill noise, yet are we of opinion, that it is framed by the lungs,

and

and directed out at the mouth, and it hath been particularly obferved by fome that have been in hotter countries, as Spain, where the grafhoppers are much bigger than they are here, that they open their mouths every time that chant is uttered.

Q. Pray Gentlemen, why so much passion
Upon fo trivial an occafion?

I call'd forfooth the Mufes whores,
With truth to you, and millions more.
Don't you enjoy 'em when you please?
And faith they've very little eafe.
You make 'em answer all dull rhimes,
And ring for pence their hackney chimes.
You make 'em dance to ev'ry measure,
To raife at once your fame and treasure.
Methinks fuch mercenary doings
Shou'd make 'em deaf to all your woings.
Yet thus, for 'bove two thousand years ·
They've been in common with your peers.
Old Homer proves m'affertion true,
Who fold his ballads well as you.
Virgil and Horace like bold lovers,
Did all their hidden charms difcover;
Tet made the amorous Ladies prove
Tools to ambition, bawds to love.
Yet for thefe Madam mufes fake,
You're pleas'd to call your friend a rake;
One, who ne'er offer'd you abuses,
He faid indeed, y enjoy'd the Mufes
(Which furely is a commendation)
And ask'd your help on that occasion.
But know the mighty men of wit,
I'll feize a mufe when I think fit.
Without your aid, and in her arms
I'll boldly rifle all her charms,
And make her gratify my wish
In tuneful ftrains and warbling blifs,
And yet the fatal precipe will fhun,
Of turning poet, and fo being undone.

Your rejoinder is expected by the injur'd Strephon.

A. Stre

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