no real offence whatever. She was beautiful and accomplished; and she received her sentence with the composure and magnanimity of one whose reward is on high. On the day of their execution, her husband desired to see her; but she returned a message to the import that "the tenderness of their parting would overcome the fortitude of both, and would too much unbind them from that constancy which their approaching end required of them. Our separation," said she, "will be only for a few moments, and we shall soon regain each other in a scene where our affections will be forever united, and where death, disappointment, and misfortunes, can no longer disturb our felicity." She bore her trials with calmness, even when she was conveyed to the scaffold, and stood before the executioner. She addressed the multitude with the utmost tenderness, and moved them to tears. She freely forgave her cruel persecutors; and then meekly and composedly bowed her head upon the block, when a single blow terminated her life. Thus died a girl who "had the birth of a princess, the learning of a divine, and the life of a saint; and yet suffered the death of a malefactor for the offences of her parents."

The noble Christian spirit with which she met her sufferings in the Tower, and viewed approaching death to which she was sentenced, may be learned

from the following lines, which she inscribed upon the wall of her room with a pin. They were written in Latin, and paraphrased; and they run thus:

"Think not, O mortal! vainly gay,

That thou from human woes art free;
The bitter cup I drink to-day

To-morrow may be drank by thee!"

"Harmless all malice, if our God be nigh;
Fruitless all pains, if he his help deny.
Patient I pass these gloomy hours away,

And wait the morning of eternal day!"

It is evident, then, that females are capable of exhibiting the highest kind of fortitude, and also, that it is a valuable and ornate quality. In every example given, it makes female character appear to greater advantage, as the reader will readily grant.

It remains only to add a persuasive to the reader to strive to cultivate this trait. It will never come amiss, or be useless, though the path of life lead you among flowers instead of thorns. Prize it, both as a safeguard and adornment, and never sacrifice it to a false idea of feminine grace and propriety.

"Yet, it may be, more lofty courage dwells

In one weak heart which braves an adverse fate,
Than his whose ardent soul indignant swells,

Warmed by the fight, or cheered through high debate."

CHAPTER XXXII.

PIETY.

CROWNING EXCELLENCE — A

FEMALE INFIDEL - REMARKS OF HANNAH MORE AND REV. J. A. JAMES THEY REPRESENT VIEWS OF ALL WRITERS-MARY WOLSTENCROFT CONDEMNED FOR INFIDELITY-FRANCES WRIGHT AND LAFAYETTE- MANY GIRLS LIVING WITHOUT GOD — MARY LYON'S PIETY-INCREASED LUSTRE OF OTHER VIRTUES-RELIGION ADAPTED TO NATURE AND SPHERE OF WOMAN — THE TEMPLE OF VESTA - GIRLS NEED RELIGION TO CULTIVATE SOME OF FOREGOING QUALITIES -TO SHIELD THEM FROM TEMPTATION-TO PREPARE THEM FOR THE VICISSITUDES OF LIFE-MRS. COMSTOCK, THE MISSIONARY-IT PREPARES FOR EXCHANGE OF WORLDS-LAST HOURS OF A PIOUS YOUNG LADY-LINES-CONCLUSION.

THE Crowning excellence of female character is piety. No qualities, however desirable and lovely, can supply the absence of this. Says Hannah More: "Let no mistaken girl fancy she gives a proof of her wit by her want of piety, or that a contempt for things serious and sacred will exalt her understanding, or raise her character, even in the opinion of the most avowed male infidels. For one may venture to affirm, that, with all their profligate ideas, both of women and religion, neither Boling.

broke, Wharton, Buckingham, nor even Lord Chesterfield himself, would have esteemed a woman the more for her being irreligious." Says Rev. John Angell James: "Beauty is woman's attribute, and her form, when seen in more than usual charms, is the most perfect type of exquisite symmetry to be found in the whole material universe. And if woman's form be the finest specimen of material beauty, woman's piety is the most attractive instance of that which is moral. Who can look upon the well-executed pictorial representation of this; as seen in paintings and engravings, without admiration? Where does woman look so altogether lovely as when seen lifting the eye of devotion to heaven that eye in which faith, hope, and love, seem all to mingle and express their emotions? The Church of Rome has known the power of this, and has maintained its dominion, in some measure, over its votaries by the power of the painter's art in depicting female beauty associated with female piety. In a religious female, the beauty of heaven and earth combines - the graces of the seraph and those of the daughters of Adam are united; just as in a holy man the sublimer grandeur of mortals and immortals is found associated. Piety, then, is the last and finest polish of female excellence."

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These two writers fairly represent the views of the entire class of writers upon this subject. There

is but one sentiment respecting female piety. It wins universal admiration. On the other hand, impiety in woman is always odious. We can endure levity and worldliness in one of this sex, so long as she does not jest with sacred things: the moment she ridicules religion, or speaks lightly of eternal realities, we are shocked and troubled. A female infidel is rarely met. The few who have lived have been justly spurned out of decent society. Popular opinion has branded them as a disgrace to their sex; the verdict of society has consigned them to merited shame. This was true of Mary Wolstencroft, who labored to release her sex from the claims of religion. As a reward for her unholy zeal, her name became a hissing and by-word in virtuous circles. It was also true of Frances Wright, the highly accomplished daughter of a noble family in Scotland. She came to this country in company with Lafayette, and was received at Washington with demonstrations of profound respect. For a time, the public seemed to divide their honors well-nigh equally with her and the great statesman of France; but, when it was discovered that her mind was divorced from Christianity, and that she desired to see the social compact remodelled with laws of less restraint, her fame at once declined, and she speedily passed into unenviable neglect. Instead of being an example to her