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take many Orders at a time; the diligent in bis Employment, that Election of their Patriarch is sel- he may be able to maintain bis Fadom Canonical ; for he which gives mily. Yet many Children are most to the Grand Seignior, is promised as a Blessing, and wou'd commonly preferr'd before the rest undoubtedly prove to, if Parents of his Brethren; wherefore there educated them as they ought, has often been more than one, since that has such an Effect on which has taken the Quality of them, that they commonly prove Patriarch, at the same time; obedient, or disobedient, accord. and in the Year 1671. there were ing to it. And where Children are four Patriarchs living together. dutiful, tho'a little is parted with For the Greeks being very ambi- to bring them up, they doubly tious, they seek all the ways polfi. recompence it, and if ever, through ble to come to this Dignity, which the change of Fortune, their Pahas been no little Cause of the Dilrents come to want in their old orders and Troubles that has hap-Age, they are always ready to help pen'd in their Church.

and atlift them, to the utmost of Q. Since the Defign of Mar- their Power. riage is to propagate ones kind, Where there is a mutual Conwbence comes it to pass that the sent, and the Constitution of their generality of Men esteem their If Bedies will bear it, we believe Per. sue, if numerous, à Curse, or at fons may act according to their least an Incumbrance and great Inclination in this Cale; bur if they Aflition? Since the Increase of cohabit together, no indirect all useful Animals 15 acceptable, means is lawful to be used to preand accounted a Bieling, whe vent the having Children. ther 'che Increase of Mankind Q. Whether there is an Hell, must not be esteem'd to particular or not? Persons as well as the Publick, a A. As certainly a Place of Pugreater Mercy? And whether it nishment for those who continue is lawful for a Married couple in in an evil course of Life, call it Healeb, by any means to avoid what you please, as God is just, or the increase of their Bodies?

Man wicked. A. Every one loving himself Q. What that. Hell is, and if above all things, and looking up there is such a thing as burning on the Poffetlions of this world to in Brimit one and Fire? be no small part of his Happiness, A. What it is we can't pretend and being obliged to quit a part to determine, but believe it a Place for the maintenance and support wherein the Body as well as the of bis Pofterity, if he consults his Mind shall be exquisitely torinenSenses, he will be apt to think too ted; nor will we pofitively say, a many Sharors a great Misfortune; part of the Punishment shall not for if a Man has an Estate, and a be by Fire and Brimstone ; yet are numerous Issue, he mult live some. rather inclined to think it is only what nearer to provide for them; mentioned to express the extreain and if he has none, he ought to Suiferings the Wicked shall underwork the harder, and be the more

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All the Poems written by the Ingenious Pindarick

Lady, having a peculiar Delicacy of Stile, and Majesty of Verse, as does sufficiently distinguish 'em from all others; and having much gratified many of our Querists, by inserting in our Oracles those Poems phe lately sent ws, we are willing to oblige them once more with the following Pindarick Poem, which we bave here Printed Word for Word, as we receiv’d it from her.

A Pindarick to the Athenian Society.

I.

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'VE toucht each String, each Muse I have invokt;

Yet still the Mighty Theme
Copes my unequal Praise;
Perhaps the God of Numbers is provokt,
I gralp a Subject fit for none but him,
Or Dryden's sweeter Lays;
Dryden! A Name I ne'er could yet reliearfe,
But straight my Thoughts were all transform'd to Verse.

II.

And now methinks I rise;
But still the lofty Subject baulks my flight,
And still my Muse despairs to do great Athens right;
Yet take the Zealous Tribute which I bring,
The early Products of a Female Muse,
Until the God into my Breast shall mightier Thoughts infuse.
When I with more Command, and prouder Voice shall Ging;
But how shall I describe the matchless Men?
Pin left in the bright Labyrinth agen.

III. When

III.

When the lemod Age, as ignorant as accurft,
Arriv’d in Vice and Error to the worst,
And like Astrea banisht from the Stage,
Vertue and Truth were ready ftretcbt for flight;
Their numerous Foes,
Scarce one of eithers Champions ventur'd to oppose ;
Scarce one brave Mind durft openly engage,
To do them right:
Till prompted

with a generous Rage,
You cop'd with all th' Abuses of the Age;
Unmaskt and challengd its abhorred Crimes,
Nor fear'd to lase the darling Vices of the Times.

IV.

Successfully go on,

T'inform and bless Mankind as you've begun;
Till likes your felves they fee
The frantick World's imagin’d Joys to be,
Unmanly, sensual, and effeminate ;
Till they with such exalted Thoughts pofseft,
As you've inspir'd into my willing Breaft,
Are charm'd, like me, from the impending Fate,

V.

For, ah 1 Forgive me Heaven, I blush to say't,
I with the vulgar World, thought Irreligion great;
Tho' fine my Breeding, and my Notions high,
Tho' train'd in the bright Tracts of stricteit Piety,
I, like my Splendid Tempters, foon grew vain,
And laid my Nigbted Innocence aside ;
Yet oft my nobler Thoughts I have bely'd,
And to be ill was even reduc'd to feign.

VI.
Until by you,
With more Heroick Sentiments inspir'd,
I turn'd, and stood the vigorous Torrent too,
And at my former weak Retreat admir'd;
So much was I by your Example fir’d,
So much the Heavenly Form did win,
Which to my Eyes you'd painted Virtue ip.

VII. Oh,

VII.
Ob, could my Verse,
With equal Flights, to after-Times rebearse
Your Fame, it Thould as bright and deathless be
As that immortal Flame you've raised in me.
A Flame which time,
And Death it self, wants Power to controul,
Not more sublime
Is the Divine Composure of my Soul;
A Friendship fo exalted and immense,
A Female Breast did ne'er before commence.

Doggrel Oracle. eCome berge bave told moft Stories false'er true ?

A. Whatever false before, 'tis now a true Story, That in your kind Notice we have reason to glory.

Q. 2. Say whether if I do ye still believe, I do my self, or you yours most deceive?

A. If you a Poet born, you most deceive us, We're now at least Gncere, and pray believe us!

Q. 3. Who is your Father in Divinity ? Or who your Master in Philosophy ?

A. Who e'er in those, not you in Poetry.

Q4. Wetber your Questions be not most your own Or how your Coin from foreign may be known?

A. Some Rays more bright in other Questions thine, Than in our own ; Exempli grat. in thinc.

Q.5. whether your Homage to the Female Things, To them, or to your selves, moft Pleasure brings?

A E'en much alike ; tho', Sir, to tell you true, There's far more Pleafure in your Wit and you.

Q. 6. If your Advice will save a Doctor's Fee, Or from a hungry Lawyer's Clutches free?

A. Yes, if you'll use't ; be temperate and poor, Those two Diseases ne'er shall vex you more.

Q.7. Pray tell me why I am the only one Sought oft your Answers, but received none

A. Not

A. Not out of disrespect, pray don't mistake us! But left the anlavring so much Wit Thou'd break us.

Q_8. If I may hear from Athens in a Week, Or to some other Oracle must Jeek.

A. Wonder not, if more late our Answer come, You know a while the Oracle was dumb.

Q. Or, to conclude, wou'd not a weekly Satyr Be a fit Instrument to mend the Matter?

A. Nay, if on Sense you once begin to stumble, 'Tis time to part; your Friends and Servants bumble, &c.

Q. Tho' I'm satisfied the Chri- | Earthquakes, and all Publick C# ftian Religion does directly tend to lamities: What Mischief has been, the Happiness of Mankind, both is owing to the want of Christia. bere and hereafter; yet I de fire nicy, not to the Profession of it. your Answer to ebis Question: And those who make this ObjeWhether, since it bas gain'd ction, ought to conlider the Con. the Civil Power, it has been the sequence of it; for if Christian occasion of more good or harm? Religion has been more trouble.

A. The Christian Religion can some to the World since it has been never be said to have been the ne backt by Civil Authority, than it cellary and proper Cause of any was before, it's plain that it must Evil, or to have given any just be owing to the Authority, not to occafion for't. Not but that occa. the Religion; unless a good thing fion may have been taken, where cou'd change it Nature, and grow none has been really given, as Sin mischievous, meerly because iaw. takes occasion by the Command- ful Authority does establish and ment : At least this is certain, that defend it. , But we are apt to bewhat's gond can have no real, or lieve the quite contrary follows to necellary Influence on the produ- what some have afferted in these ction of Evil; tho' Evil may ac Matters; and that, as the Father's cidentally cleave to its Productions, have pleaded in the Case already as Sin first came into the World ; mention'd, there have been fewer and, as our Saviour says, he came Mischiefs in the World Gnce Chrinot to send Peace but a Sword. Itianity came to be establish'd, 'Tis we then, who are called Chri than there were before, as bad as stians, that have been the real. we are, and as much degenerated Causes of those Evils which have by Prosperity from the Prinitive disturb'd the World, since Chri-Cbriftians, tho' tis certain that stianity came into it; for to think Christianity is still the same. Many that it self has been the juft occa very ill Customs and Illages have fion of 'em, is as falle in Morals, been broken by Christian Empeas the old Heathen Calumny was rors, aš the bloody Sports of ibe againit 'ein in natural Evils; when Theatres and Gladiators ; the pub They us'd to charge the Christians, lick állowance of the Steir's, and as the Causes of Droughts and thameful Tribute from the

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