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My trembling Hand sustain'd my drooping Head,
Es And at my Feet my Lyre and Songs were laid ;

'Tww in a gloomy Shade, where o'er and o'er
I'd mourn'd my lor'd Companions Loss before.
But now I vainly strove my Thoughts t'expose,
In Numbers kind and senGble as those ;
For, ab! the potent Ills that fill'd my Breaft,
Were much too vast and black to be exprest!

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'ES, thou that knowest all, doft know I love theco
And that I let

no Idol up above thee :
To thy unerring Cenfure I appeal,
And thou, that knowcft all things, fure canst tell j
I love thee more than Life or Interest,
Nor haft thou any Rival in my Breaft.
I love three so, that I would calmly bear
The Mocks of Fools, and bless my bappy Ear,
Let me from thee but one kind Whisper hear.
I love thee so, that for a Smile of thine,
Might this, and all the brighter Worlds be mine,
I would not pause, but with a Noble Scorn,
At the unequal flighted Offer spurn:
Yes, I to Fools these Trifles can resign,
Nor envy them the World, whilft Thou art minc.
I love thee as my Centre, and can find
No Point but thee to stay my doubtful Mind :
Potent and uncontrould its Motions were,
Till fixt in thee its only congruous Sphere.
Urgʻd with a thousand Specious Baits, I stood
Displeas'd, and fighing for some distant Good,
To calm its genuine Dictates--but betwixt
Them all, remain’d suspended and unfixt.
I love thee so, 'tis more than Death to be,
My Life, my Love, my All, depriv'd of Thee :
'Tis Hell, 'tis Horror, Shades and Darkness then,
Till thou unveil'st thy Heavenly Face

agen.
I love the so, I'd kiss the Dart should frec
My fluttering Soul, and send her up to Thec :
o would'st thou break her Chain! With what delight
She'd spread her Wings, and bid the World goodnight!
Scarce for my brighe Conductors would I ftay,
But lead thy flaming Ministers the way,
In their known palage to eternal day,

And

And yet the Climes of Light would not seem fair,
Unless I met my bright Redeemer there;
Unless I law my soining Saviour's Face,
And cop'd all Heaven in his sweet Embrace.

CANT. V. 6,

V. 6, &C.

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H! How his Pointed Language, like a Dart,
Quite through my Soul the charming Accents fide,
That from his Life-inspiring Portals glide;
And whilft I the inchanting sound admire,
My melting Vitals in a Trance expire.
Oh Son of Venus, mourn thy baffled Arts,
For I defie the proudest of thy Darts:
Undazled now, I tby weak Taper view,
And find no fatal Influence accrue ;
Nor would, fond Child, thy feebler Lamp appear,
Should my bright Sun deign to approach more near.
Can'lt thou his Rival then pretend to prove ?
Thou a false Idol, He the God of Love;
Lovely beyond Conception, He is all
Reason or Fancy amiable call;
All that the most exerted Thought can reach,
Wien fublimated to its utmost stretch.
Oh! altogether Charming, why in Thee
Does the vain World no Formor Beauty sec?
Why do they idolize a dusty Clod,
And yet refuse their Homage to a God?
Why from a beauteous flowing Fountain turn,
For the dead Puddle of a narrow Urn?
Ob carnal Madness! Sure we falsly call
So dull a thing as Man is, Rational:
Alas, my shiniog Love, what can there be
On Earth so splendid to out-glitter Thec?
In whom the Brightness of a God head shines,
With all its lovely and endearing Lines:
Thee with whose light Mortality once bleft,
Would throw off its dark Veil to be poffet ;
Then altogether Lovely, why in Thee
De the vain World no form or Beauty fee

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Q. Whether a universal do, but first sown by the ticked commodation among A Protestants Emisaries of Rome, to the may ever be expeded a

“ Ruine of ber Countrey. How A. We have formerly told you, 4verse was the from the SeveriVol. 11. Page 353. That we sup- ty of former Times! which depole (without the Censure of paf- creed the Diffenters, if not to fing á rafh, undeliberate Judg-:- be exterminated by the Sword, ment, submitting to those who yet to be rooted out by Excomare endued with better Understand- "munications, and macerated by ings) we may resolve it in the Imprisonments, Fines, and BanishAffirmative. That it may be not “ ment, for the only sake of their only expected, but effected, if differing Discipline ; free from Providence fo pleases

Wc

all other the least Stain or Peo have, in the foresaid Mercury, gi- stilence of Here

fie or falle Dovën our Reasons for it; so that we arine ? And how earnestly has nécd add no more upon this Head, The with'd in my hearing, conbut only to tell the Reader, That tinues this Learned Autbor we think our selves very happy to (that "saving to the Church of find our Judgments concar herein England, and the Bishops their with that

of our late Incomparable ancient Rights) there might be Queen ; and that we could wish, 4 moderate tay found to confo. that what the Learned SPAN

lidate the common Safety of HEIMIUS fays concerning " England, and the Universal Her Majesty's Sentiments, as to Church, by the Union of all this point, (as we find it in his ele- Parties; all Offences being regant Oration upon the Queen's moved, all Animosity being

lesd Death, publisid this Week in aside, all Passion being moderaEnglifh) were universally known: ted, and whatsoever on either And that it may be ro, as far as lies side Savoured too much of Huin our Power to make it, we shall" mane Invention, being utterly here recite bis Words Verbatim, as rejected.Thus far SPANwe find 'em in p.29, and 30, of HEIMIUS. As to the Infethe 'forementiond Oration - rence he draws from these Words His Words are these, viz. “ But of the QUEEN, 'tis above our " Whether will my Subject ex Sphere to meddle with it. We

tend it felf? Or how shall those therefore refer our Reader to the great Actions, which cannot be ORATION it self; where he'll contracted within any Limits of find SPANHEIMIUS (by

Places, Regions, or Ages, be reason of his frequent access to “confin'd within the bounds of an the Queen, during her Residence

Oration, or the Walls of this in Holland) has communicated to Temple ? Yer were I not too the World several things relating narrowly streightned, how ma- to her late Majesty, not before

ny things could I say of the ear- made publick. “ neft Delires of our Pious Queen, Q. Was Flambeau's and Wax

to see extinguished, or as much Candles of Ancient Use in the Ce-as could be lessened, the Impious remonies of the Heathens ? And Divisions, 100 derply rooted; from whence do you believe the

Papists

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66

Papists received the Custom of Churches. Perseus speak of this
ufing Lights in tbeir Churches ?

Custom of the Jews, after this man-
Ā. Ferrari tells us, the Hea- ner.
thens used Torches and Lights at
Noon day in their Sacrifices; and

Herodis venere dies, undtaq; in the Mysteries of Ceres, where feneftris. they celebrated the Enquiry which Difpofitæ pinguem Nebulam this Goddess made after her Daugh- vomuere Lucerne, ter, the Marriage of Proserpina, and the Return of her Mother, It seems this Poet called the with a great number of Flambeau's. Feast of the Dedication of the Tem. They placed them also before the ple Herodis dies, because Herod Statues of their Gods. And Am. having rebuilt it,dedicated it anew. mian. Marcellinus relates, That However the Fews had at that one of the Famous Temples of time the Custom of keeping at Apollo was burnt by the Negli their Doors a great number of gence of the Philosopher Asclepia- lighted Candles, and if we may des, who had left Wax-Candles believe Seneca, they light them burning before a Statue therein: also on their Sabath days, who in But Flambeau's were chiefly used one of his Letters fpeaks thus; Acon their Feast-days. Suetonius cendere aliquem lucernas Sabba. gives us an account, That Cefar, fis probibeamus, quoniam nec luafter his Triumph, ascended to the mine Dii egent, & ne homine Capitolby Forty Elephants, which quidem dele&tantu fuligine. carried a great number of Flam Q. How far did the Benefits beau's. They placed them at of our Saviour's Death extend?

Noon-day before the Gates of What is the Method which God · their Houses, where they celebra-Almigbry takes to convert Man?

ted any Feaft, either publick or Was be predestinated from all private.

Eternity to Happiness or MiseInfamous Places were known ry? by the Candles which were placed A. We might, 'tis true, give at their entring ; from whence our Opinion upon these Queries; Tertullian, in his Apology, laugh- but as the resolving of 'em cou'd ing at the publick Mirth and Rc- be of no use, and at best we could joicings of the Heathens, says, Cur hit of no more but uncertain guel. die leto laureis poftes non adum- les, . we think it better omitted; bramus, nec lucernis diem infrin- and wish Persons wou'd only apply gimus? Honesta res eft, Solenni. themselves to the Obedience of the tate publico exigente, inducere Gospel, and not think of penetradomui tuæ habitum alicujus novi ting into the Thoughts which God Lupanaris? Some have believed, had of Man, before he created however, that the Christians recei him, or of knowing exactly the ved this Custom of Lights from manner whereby he touches the the Heathens, which the Papifts Heart of those he converts ; we still retain ; but others think it to may be absolutely assured we Mali be from the Jews, that they learnt obtain Salvation, if we obry his to keep Candles burning in their' Word, whether we know this or

noti

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net. Besides, it may be doubted, ceive at first Gght; but if it shou'd,
whether 'tis possible to resolve all be only prejudice, the must do
the difficulties which too curious what she can to convince her of it,
Enquiries may produce, and that and at least wait fome time to try
we do not thereby cause Schifms, if she can change her Mind.
in deciding things which are so ob- Q. What's the meaning of the
scure and liable to dispute. Word Nature ?

Q. I do earnestly beg you wou'd A. We understand by it the
answer the following query. A settled course of things, or fteddy
Couple of Friends of mine ,, Order of Causes and Effects, nes
Man and Woman, have contra- Ver altered without a Miracle.
ded a mutual Love to each other, Q. Does not this prove the
and are near the Point of Mar Divisibility of the Souí, that fe-
riage,the Circumstances are thus : veral Senses, as Secing, Hearing,
He is an Artift, and a Person of c. Shou'd affect the Soul at one
very good Business , Reputation, time, the Consequence of which
and Honesty, and able enough to seems to be that the Soul Mou'd
maintain his Mistress, if occasion be affected in several Parts.
require, and by bis general Ac- A We think it does not in the
quaintance wou'd a fist ber from least prove it, nor is there any
bis heart : The Woman is a ver- manner of Consequence between
tuous understanding Person, and the Matter of fact, and the Con
newly set up in the world, partly clusion that's drawn from it: Por
with Money, and the rest by ber tho several outward Objects may
Credit : They love one another ftrike at the same time on the Sen-
very well; but the Mother of tbe ses, and thence be convey'd to
Woman, on whom the Daughter the Brain and the Fancy ; yet the
can have no dependance, will by Acts of the Soul, when it reflects
no means give confent, but puts on those Images, mait needs be
frange things into the Daughter's successive, as any will find, who
bead; as if sloe wou'd never thrive make the Trial on their own
without ber Consent ; so the young Mind.
Woman is at a stand, betwixt & A certain Jew, having a
Duty and Love, and very much violent Pasion for a young Wo-
troubled Gentlemen, I beg you man who is a Quaker, promis'd
wou'd not fail to answer this spee- her Marriage, on which she con.
dily.

fented to bis Defires ; soon after 4. Tho' her being independant he fell in Love with another on her Mother, does in some mean and by the Same Promise sure free her from those strong prevaiļd so far with her, as to Obligations Children generally lye Serve her as he did the former; under to their parents, to marry th: latter of which non proves oply with their Consent, she being with Child by bim. Your Opinion almost as much at her own dispose is desired, whether of the iwo be as a Widow is; yet she ought to ought to marry, the former han examine if her Mother has not more ving much the advantage both in teason to be averfe to the Match, Portune and Beauty. tban her Paffion will let ber per

A. WC

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