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But here the Scissors interposed,

And thus the warm debate was closed :"You angry Needle! foolish Pin!

How did this nonsense first begin?

You should have both been better taught; But I will cut the matter short.

You both are wrong, and both are right,
And both are very impolite.

E'en in a work-box 'twill not do
To talk of every thing that's true.
All personal remarks avoid,
For every one will be annoyed
At hearing disagreeable truth;
Besides, it shows you quite uncouth,
And sadly wanting in good taste.
But what advantages you waste!
Think, Pins and Needles, while you may,
How much you hear in one short day;
No one who waits on lordly man,
Can hear one half of what you can.
"Tis not worth while to mince the matter;
Nor men nor boys like girls can chatter.
All now are learning, forward moving;
Even Pins and Needles are improving;
And in this glorious, busy day,
All have some useful part to play.
Go forth, ye Pins, bring home the news!
Ye Needles, in your cases muse!
And take me for your kind adviser,
And only think of growing wiser;
Then, when you meet again, no doubt,
Something you'll have to talk about,
And need not get into a passion,
And quarrel in this vulgar fashion.

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Less of yourselves you'll think, and more
Of others, than you did before.

You'll learn that in their own right sphere
All things with dignity appear;

And have, when in their proper place,
Peculiar use, intrinsic grace."

Methought the polished Scissors blushed

To have said so much—and all was hushed.

MRS. FOLLEN.

QUEER; odd, droll, singular. BOUQUET; bo-kā'; a bunch of flowers. LACKEY; servant. EMERY; a hard mineral, used for polishing steel. MAULED; pounded, bruised. UNCOUTH; impolite, awkward. INTRINSIC; genuine, inherent.

REWARDS OF UNREMITTED AND VIRTUOUS EFFORT.

UNMINDFUL; Sound nd. BEASTS; sound sts. PURSUITS; u like long u, not oo. SOMETHING; give n its ringing sound. EXISTENCE; ènce, not unce. ESTATE; long e. EXTRAORDINARY; diphthong ao like o in DIFFERENCE; er as in her; make three syllables.

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CAN I suppose that beyond the grave there is any happiness prepared for me, if I live unmindful of the privileges here vouchsafed me - if, when I am placed above the beasts, I will put myself upon a level with them if that spiritual part of me, which makes me a fit subject for this happiness, be neglected, and ali my care and pains laid out on my body, on what was earth so lately, and must so speedily be earth again?

Are there certain dispositions which prepare us for, and which, by being perfected, probably constitute, the happiness of another life? and may we hope to obtain it, when our pursuits contribute to suppress these dispositions, or when we are wholly regardless of cultivating them?

Whatever I hope for in a future abode, should lead me to

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do something here; and when the time for action here is so short, even in its longest continuance—when likewise our opportunities are so few, and so irrevocably lost we must conclude it most fitting, in order to the success of our hopes, to embrace the opportunity before us; not to neglect it from a presumption of finding others which perhaps may never come, or, if they do come, may be less favorable to us than the present; but to derive from this every advantage it is capable of yielding us.

Further, if, according to the greater or less use of which we make ourselves to our fellow-creatures, we more or less answer the end of our creation, we must conceive this to be a point, our special regard to which will be the necessary consequence of the views we have beyond the grave.

The bliss we then promise ourselves cannot be thought a likelier reward of any practice, than of that which aims at the most extensive good; nor can one of common sense think such happiness likely to be our portion, after a life spent as unprofitably, as that of those creatures, the whole of whose satisfactions we all confine to those they at present enjoy to their present existence. Hence our hopes after death will be perpetually urging us to what we can do most for the good of mankind, and must be a motive to it of the greatest weight.

Thus, likewise, when I contemplate a more desirable state of being than what I am now granted, awaiting me at my departure hence,- as it is impossible that I should not at the same time take into my consideration, to whom I must owe this blessing, from whom it can be received, — I must hereby be necessarily led to a great desire of pleasing Him from whom it is to come, and therefore to all such application to him, and acknowledgment of his excellences, as can be supposed due from and required of me.

To all the several tasks I have mentioned, we are thus particularly directed by attending to the happiness reserved.

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for us; the consideration of it thus strongly enforces their performance.

How far it must in general contribute to the best employment of our time, the following observations may, I hope, fully convince us.

If we survey the things, on the value of which we are universally agreed, we shall perceive that few of them are obtained or secured without more or less care on our part, and some of them only the recompense of our painfulest endeavor. The long enjoyment of health is in vain expected, if we wholly decline the fatigue of exercise, and the uneasiness of self-denial.

The greatest estate must at length be wasted by him who will be at no trouble in the management of it, who cannot torment his brains with examining accounts, and regulating the various articles of a large expense.

Whose power is so established that the preservation of it costs him not much solicitude many anxious thoughts — and compels him not to mortify himself in numerous instances?

This is the case of those whom we esteem the most fortunate of their kind. As to the generality, how difficult do they find the acquisition of the meanest of these advantages? What years of diligence does it cost them to raise but a moderate fortune? Vast numbers we find struggling throughout their lives for a bare support.

The chief blessings of life-the goods.most worthy our pursuit are not only for the most part, but altogether, the fruits of long and unwearied endeavors after them. Where is the very useful art that can be learned without a close and tedious application that we can make any tolerable progress in, before many of our days are passed? How much and what an attentive experience, what repeated observations, and how exact a reasoning upon them, are necessary to form us to any degree of wisdom! Duly to

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regulate our passions - to have them under command, rightly directed, and more or less warm proportionably to the influence their object has upon our happiness will cost us, as every one is sensible, a watchfulness and care of such continuance, as is submitted to by few, even of those who best know how far it would be overpaid by the good it purchases.

If, then, we pay so dear for every satisfaction we now enjoy if there be nothing desirable on earth but what has its price of labor set upon it, and what is most desirable comes to us by the most labor who in his wits can believe that happiness, far exceeding the utmost in our present state, will at length be our portion, without any solicitude we need be at about it. without any qualifications we have to acquire in order to it—without any pains we are to take after it? Nothing in Paganism or Mohammedism, is so absurd as this supposition.

There is a uniformity in all the proceedings of God. As they are all grounded on an unerring wisdom, they must testify their correspondence to it, by what they have to each other; and so we find they do in all cases wherein we can fathom them.

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We know not, indeed, in what way we are to be made happy in another life; but with what our being so is connected on what it must depend we are sufficiently instructed. The means of making ourselves thus happy, which are put in our power, plainly teach, that by their use it must be effected. Lesser goods, derived to us only by our care and industry, demonstrate how we are to secure greater.

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The chief blessings, that are now within our reach, being never vouchsafed but to our extraordinary efforts to our most earnest endeavors to gain them - lead us to the fullest conviction, that the same must be the condition of whatever enjoyments we can promise ourselves after our death — that y 204. d 118, 255.

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