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vengeance. Shall you who have suffered so much, not lay aside your griefs? Continue to mourn the loss of Zanette. She lived but to love you: she died because you loved her you owe her eternal regrets; but can you mourn her loss no where but in this tomb ?Why resist my offers, and refuse to accept the conditions proposed to you? Do you think it will be more tolerable to live within my arms, than to perish in those of one who no longer lives? Is it more pleasing to breathe the air of a pestilential cavern, than to enjoy the delights of a palace? Antoni you have offended me, and I am revenged upon you. You have in your turn, revenged yourself on

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dressing the prisoner, she added, "I leave you; your destiny is in your own hands. In five days you shall see me again; when, if you still disdain Olympia, your scorn shall not remain unpunished."

Antoni cast a look of contempt upon her. Ricardo walked before with his torch. I took care to be the last; and seizing the hand of the wretched prisoner, said to him in a low tone of voice, "In five days you shall be revenged."

I left the cavern in a manner no less secret and unobserved than I had entered it. I afterwards separated from Olympia and her retinue, who regained their bark ;; and I passed the rest of the night and the following day in meditating the means of punishing guilt, and avenging innocence.

I began in some measure to unravel this scene of iniquity: what I had beheld afforded some clue to my conjectures. My mind began to comprehend the meaning of the mysterious lines in the library; part of which had been explained by what I had heard from Antoni. Whatever obscurity remained in my mind with respect to this adventure, I knew enough, I knew too much, not to foresee it would terminate in a tragical catastrophe, if I suffered it to remain hidden in the darkness of the CaThere was no hope that the heart of Olympia, so long hardenled, would at last relent: every

vern.

thing was to be feared from so infamous a woman, to whom guilt was pleasure. On the other hand admitting the possibility of ar union between two individuals of such opposite characters, it could only be at the expence of their mutual tranquillity, as well as in violation of every principle of morality.By such an union the innocent Antoni would have been condemned to admit to his bed the murderer of his mistress; and the guilty Olympia would receive the hand of Antoni as the price of blood for having destroyed her rival. Such a violation of the simple dictates of morality would necessarily excite between them an hatred the more violent, as it would be concealed; and it was easy to determine what would be the fatal consequences of it. In order, therefore, to prevent the dangers of a refusal on the one hand, and the guilt of such an unnatural marriage on the other, I judged I had but one method to adopt.

(To be continued.)

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that subject is the reason of my remarking on them.

That it is better to marry than not, as it respects every individual, I am not about to determine, but generally speaking I am settled in opinion, that Matrimony highly conduces to the happiness of man. It is with that as it is with every good thing in this life, which no longer retains its goodness to the A receiver than as he is fitted to receive it. When a person has a bounty conferred upon him and he is not prepared gratefully to receive it, the consequence, as to the effect with him, is a curse instead of a blessing. What is life and all the bounties of heaven, without obedience to divine command,which not only sweetens every bitter cup, but leavens the mind into such a lump of holiness as righteously to apply every bounty conferred? It is this obedience, and this alone, that renders us effectu¬ ally happy in the doing of every

act.

Am I a single person, to marry or not to marry? may be a question, which rightly to determine, I may be deeply interested in. I would, however, go about the determination as I would about any other important change in life. I would endeavour to weigh it in the balance of the sanctuary :—But how is it to be done -All are not qualified thus to weigh and determine. If then they are not, there is but one thing to be done to come to the right decision. If I am dis

qualified in choosing, I shall be equally so in using the bounties of heaven; and this disqualification must proceed from some cause— for it can not be supposed that the Creator of all Good has called man into existence for happiness, and not qualified him for that purpose. If he is to stand or fall, or be justified or condemned, according to the choice and pursuit he makes, it rationally follows, that this capucity he once had, and now if it is lost, the cause must be, not that he has used his capacity of choice under divine influence and control, but that he has used it under the influence and control of the world, which in its effects. has a tendency as much to darken and disqualify the mind, in making right and righteous decisions, as any earthly boy has in eclipsing the sun,

think that this doctrine savors that of a man's saving himself, but ta do away this impression it will admit of this explanation. This doctrine supposes man no further free to act, than under the influence of heaven, which is denominated good, or under the influence of the world, from whence he is to draw a support for his body, which influence is denominated earth, and why it is so called is, because when the mind is in the enjoyment thereof and under its influence, its capacity is filled with that which appertains to earth and things terestrial, to the exclusion of heaven and things celestial.That man's being thus situated and having this sphere to act in, is. so far from arguing or even supposing him capable to save himself, that it places it as much out of his power as to create himself— for in the first place he was de pendant on God for his creation, and he is equally so on him for

If the capacity of righteous.decisions is thus lost, the one esşential and only availing thing to be done, is to reverse the means that is, if by obedience to the influ-preservation. ence of the world I have lost the capacity of righteous decision, then cease obedience thereto, and at the same instant, stand open and be passive to every impression and influence of heaven, for on this ground, I conceive man to be an accountable being, to stand capaciated to yield either to the influence of heaven, the wages of which is life spiritual and peace, or to the influence of the world, the wages of which is death to holiness and happiness.

I am well aware that some may

Although he is

placed capable of acting in obedience to the influence of the world and the influence of heaven, yet this capacity is not at his command but of God, unto whom he is accountable for his actions. This doctrine instead of supposing man capable of saving himself, only supposes him furnished with the means, and it would be absurd from thence to conclude, that the agent is his own saviour, when it places his whole dependance, from first to last, on God, his creator and only saviour.

companions to each other—it would qualify and prepare them to train up their children in the trust and fear of the Lord. Were all marriages thus entered into, under the holy circumspection and care, tongue could not express, nay, time would fail me, to delineate the glorious consequences that would

ensue.

NUPTIAL TIES:

Now agreeable to this doctrine, which places man in a state of agency, no farther free to act than God has given him ability, and upon which ground he is accountable for his actions-it behoveth him as he values present and future welfare and happiness, strictly to obey the influence of heaven, in all his movements so shall his decisions be in truth-whether in the important enquiry of matrimony or whatever else in which his present and future welfare is concerned. This mode of deciding the question proposed, is the most congenial to my feelings; and, as a sufficient direc tor, I would recommend it to others my fellow probationers for a better. It seems as if a Soliliquy of inheritance than this, transitory.mine, that appeared in a past numworld can afford.

Now for a moment let us view this glorious picture. Man acting in strict obedience to his creator-. all his acts, determinations and decisions would be the acts of God himself. His government could not be called aristocracy, or democracy, but theocracy, a govern ment, if I understand the term, wherein, as governor, God himself presides; under which all the acts of men would tend to build each other up in holiness and happiness, and fit them for that never-ending felicity prepared for the righteous.

-This would not only fit and prepare men and women to make right and righteous decisions in every important step in life, as well in the choice of a companion, as in, any thing else, but it would render them. agreeable and lovely

For the Lady's Miscellany.

Madam.

ΤΟ LAURETTA.

ber, has thrown you into a train of contemplation: I perceive it has; but, from your own expressions, I am fearful that you are not sufficiently careful to think aright, i. e. we differ in opinion with respect. to the sentiments you have suggested, and consequently, one or the other must be in the wrong,

You ask "why the pursuers of happiness seek abroad for what is within their own bosoms?" I ask, does ever any person seek abroad for happiness when he has it in his own bosom? No; for those who. are born with an easy disposition, calculated for contentment, and whose materials that compose their constitutions are not made up of that acrimony which keeps the heart upon a continual palpation, and the mind upon a torture, and

whose principal effusions are nei-pared with the surrounding calam

ther envy, malice nor hatred; those are the persons who enjoy life in full, or felicity "as much as we may here expect."

I am not of the opinion that happiness accompanies us into the world, ge erally speaking; for I have always understood that there were more children born crying rather than laughing: taking then that to be a probable position, I think that it would be a somewhat difficult task to convince mankind that crying, the consequence of grief, is the companion of happiness; and I can't bring my mind to believe, that it is in the power of every one to be miserable or happy at pleasure; unless all should be born under similar cir

cumstances, their dispositions moulded by the same hand, and should receive like educations. I am, therefore, inclined to believe, that it is the different nurture and formation of the mind in the tender season of childhood, upon which depends in a very eminent degree our happiness and contentment in the after scenes of life.

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ities, and even the slighter ills of life.

Happiness to mortals is like the rays of a glimmering taper to a captive in a dungeon long confined; its beams play upon the soul, and like a phantom in the imagination, creating a hope and fond desire, never to be gratified.

As I never calculate to experience what I have defined happiness to be, it is my wish to be so far removed from the surrounding evils of a dissimulating and vicious world, as to border on the alluring and unalloyed scenes of felicity, upon which my imagination fondly loves to dwell.

No, Lauretta, you are mistaken, in some of your conjectures; I ever entertained the most exalted opinion of the matrimonial state, when each bosom glows with a mutual and fond desire, to please and to be pleased; when integrity and virtue are the ruling passions of the heart, and when each other's happiness is the aim and goal of the united pair.

It would be illiberal to suppose, that men are always the exact prototype of their writings; and that a train of evils, the consequence of long and unalterable habits of dissipation, always led them into that train of reflection which induced them to write.; as it is well known, that the most sweet and amorous verses ever written, were the effu

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