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any particular business, acted contrary to the suggestions of his wife, without having reason af. terwards to repent of it.

Let me press upon my fair readers to study plans of usefulness, both as to the body and the mind, so that their families, their neighbours, their friends, their country, may be the better for them. “ While others are weightly engaged in catching a fashion, or adjusting a curl, let the object of your cultivation be the understanding, the memory, the will, the affections, the conscience. Let no part of this internal creation be unadorned ; let it sparkle with the diamonds of wisdom, of prudence, of humility, of gentleness. These ornaments alone will confer dignity, and prepare for usefulness.”

It would be a pleasant summer amusement, says Mrs. H. Moore, for our young ladies of fortune, if they were to preside at such spinning feasts as are instituted at Nunheam, for the promotion of virtue and industry in their own sex. Pleasurable aniversaries of this kind would serve to combine in the minds of the poor two ideas which ought never to be separated, but which they are not very forward to unite, -that the great wish is to make them happy as well as good.

It would be a noble employment, observes the above-mentioned author, and well becoming the tenderness of their sex, if ladies were to consider the superintendance of the poor as their immediate office. They are peculiarly fitted for it; for, from their own habit of life, they are more inti. mately acquainted with domestic wants than the other sex ; and in certain instances of sickness and suffering peculiar to themselves they should be

expected to have more sympathy, and they have obviously more leisure. There is a certain religious society distinguished by simplicity of dress, manners, and language, whose poor are, perhaps, taken better care of than any other; and one reason may be, that they are immediately under the inspection of the women.

“Do you know,” says an ingenious writer, “ what we most admire in you? It is not your dress : we could make a beast fine with trappings. It is not your abilities: it would not be your abi. lities, if you had such powers as angels have; for, indeed, what but a fine creature is Gabriel to us? a fine speculation, more beautiful than the rainbow to look at; but what is it to us? What we admire, and what we ought to admire, in man, is that collection of fine feelings which make him" a human creature, social and useful. · Sympathy and fellow feeling, tenderness of heart and pity for the wretched, compassion for your neighbours and reverence for your God, the melting eye, the soothing tone, the silver features, the ingenious devices, the rapid actions of a soul all penetrated with reason and religion, these are the qualities we admire in you. O, I love the soul that must and will do good, the kind creature that runs to the sick bed, I might rather say bedstead, of a poor neighbour, wipes away the moisture of a fever, smoothes the clothes, beats up the pillow, fills the pitcher, sets it within reach, administers only a cup of cold water; but, in the true spirit of a disciple of Christ, becomes a fellow worker with Christ in the administration of happiness to mankind. Peace be with that good soul! She also must come in due time into the condition of ! her neighbour, and then may the Lord strengthen her upon the bed of languishing, and, by some kind hand like her own, make all her bed in her sickness.”

A tribute of respect might be here paid to celebrated pious women. The names of Parr, Russell, Rowe, Hope, Glenorchy, Huntingdon, Langham, Warwick, Hastings, Brooks, and a vast number of others, will not soon be forgotten. But for interesting accounts of these illustrious characters, see Gibbons's Memoirs of Pious Women, with additions, by the Rev. G. Jerment.


THERE was a certain nobleman (says Bishop Hall) who kept a fool, to whom he one day gave a staff, with a charge to keep it till he should meet with one who was a greater fool than himself: not many years after, the nobleman fell sick, even unto death. The fool came to see him : his sick lord said to him, “I must shortly leave you.", " And whither are you going ?” said the fool. “ Into another world,” replied his lordship. 66 And when will you come again? Wiihin a month ?« No." • Within a year ?» « No." 5. When then ?66 Never.” - Never !” said the fool: “and what provision hast thou made for thy entertainment there whither thou goest ?! “ None at all.” “No!” said tlie fool, “none at all ! Here, then, take my staff; for, with all my folly, I am not guilty of any such folly as this.”



;" ALL that is great and good in the universe is on the side of clemency and mercy. If we look into the history of mankind, we shall find that, in every age, those who have been respected as wor. thy have been distinguished for this virtue. Revenge dwells in little minds: a noble and magnanimous spirit is superior to it. Collected within itself, it stands unmoved by the impotent assaults of our enemies; and with generous pity, rather than with anger, looks down on their unworthy conduct. It has been truly said, that the greatest man on earth can no sooner commit an injury, than a good man can make himself greater by forgiving it.”

Anger and revenge are uneasy passions ; “ hence,” says Seed, “ it appears that the command of loving our enemies which has been thought a hard saying, and impossible to be ful. filled, is really no more, when resolved into its first principles, than bidding us to be at peace with ourselves, which we cannot be, so long as we continue at enmity with others.”

The heathens themselves saw the reasonable. ness of the spirit which we are now inculcating, and approved of it. It is said concerning Julius Cæsar, that upon any provocation he would repeat the Roman alphabet before he suffered himself to speak, that he might be more just and calm in his resentments, and also that he could forget nothing but wrongs, and remember nothing but benefits.

It becomes a man, says the emperor Antoninus, to love even those that offend him. A man hurts himself, says Epictetus, by injuring me: and

what then? Shall I therefore hurt myself by in. juring him? In benefits, says Seneca, it is a disgrace to be outdone ; in injuries to get the better. Another heathen, when he was angry with one by hirn, said, “I would beat thee; but I am angry."

Philip, the king of Macedon, discovered great moderation, even when he was spoken to in shocking and injurious terms. At the close of an audi. ence which he gave to some Athenian ambassadors who were come to complain of some act of hostility, he asked whether he could do them any service. " The greatest service thou could'st do us,” said Demochares, “ will be to hang thyself.” Philip, though he perceived all the persons present were highly offended at these words, made the following answer, with the utmost calmness of temper: “Go; tell your superiors, that those who dare make use of such insolent language are more haugnty and less peaceabiy inclined than those who can forgive them.”

It is recorded to the honour of Edward III, that one day, being laid down upon the bed, one of his domestics, who did not know that he was in the room, stole some money out of a chest he found open, which the king let him carry off without saying a word. Presently after the boy returned to make a second attempt : the king called out to him, without any violence of passion, “ Sirrah, you had best be satisfied with what you have got ; for if my chamberlain come and catch you, he will not only take away what you have stolen, but also whip you severely.” The chamberlain coming in and missing the money, fell into a great rage; but the king calmly said to him, “ Be content; the chest should not have been left open. The temptation was too strong for the

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