which wealth and power could procure. Damocles, one of his flatterers, deceived by these specious appearances of happiness, took occasion to compliment him on the extent of his power, his treasures, audreyal magnificence; and declared that no monarch had ever been greater or happier than Dionysius. "Hast thou a mind, Damocles," says the king, “to taste this happiness; and to know by experience, what the enjoyments are, of which thou hast so high an idea ?” Da mocles, with joy, accepted the offer. The king ordered that a royal banquet should be prepared, and a gilded sofa, covered with rich embroid ry, placed for his favorite. Side boards, loaded with gold and silver plate of immense value, were arranged in the apartment. Pages of extraordinary beauty were ordered to attend his table, and to obey his commands with the utmost readiness, and the most profound submission. Fragrant ointments, chaplets of flowers, and rich perfumes, were added to the entertainment. The table was loaded with the most exquisite delicacies of every kind.Damocles, intoxicated with pleasure, fancied himself amongst superior beings. But in the midst of all this happiness, as he lay indulging himself in state, he sees let down from the ceiling, exactly over his head, a gtering sword hung by & single hair. The sight of impending destruction put a speedy end to his joy and revelling. The pomp of his attendance, the-glitter of the carved plate, and the delicacy of the viands, cease to afford him any pleasure. He dreads to stretch forth his hand to the table. He throws of the garland of roses. tie hastens to remove from his dangerous situation; and earnestly entreats the king to restore him to his former humble condition, having no desire to enjoy any longer a happiness so terrible.

By this device, Dionysius intimated to Damocles, how miserable he was in the midst of all his treasures; and in possession of all the honors and enjoyments which royalty could bestow.

SECTION II.

CICERO.

CHANGE OF EXTERNAL CONDITION OFTEN ADVERSE TO VIRTUE.

In the days of Joram, king of Israel, flourished the prophet Elisha. His character was so eminent, aud his

fame so widely spread, that Benhadad the king of Syria, though an idolater, sent to consult him, concerning the issue of a distemper which threatened his life. The messenger employed on this occasion was Hazael, who appears to have been one of the princes, or chief men of the Syrian court. Charged with rich gifis from the king, he presents himself before the prophet; and accosts him in terms of the highest respect. During the conference which they held together, Elisha fixed his eye stedfastly on the countenance of Hazael; and discerning, by a prophetic spirit, his future tyranny and cruelty, he could not contain himself from bursting into a flood of tears. When Hazael, in surprise, inquired into the cause of this sudden emotion, the prophet plainly informed him of the crimes and barbarities, which he foresaw that he would afterwards commit. The soul of Hazael abborred, at this time, the thoughts of cruelty. Uncorrupted, as yet, by ambition or greatness, his indignation rose at being thought capa! 'e of such savage actions as he prophet had mentioned; and, with much warmth, he replies; "But what? is thy servant a dog, that he should do this great thing? Elisha makes no return. but to point out a renrarkable change, which was to take place in his condition; "The Lord hath shown me, that thou shalt be king over Syria." In course of time, all that had been predict-. ed came to pass. Hazael ascended the throne, and ambition took possession of his heart. "He smote the children of Israel in all their coasts. de oppressed them during all the days of king Jehoahaz:" and, from what is left on record of his actions, he plainly appears to have proved, what the prophet foresaw him to be, a man of violence, cruely, and blood.

In this passage of history, an object is presented which deserves our serious attention. We behold a man who, in one state of life could not look upon cerain crimes without surprise and horror; who knew so little of his

believe it impossible for him ever to be concerned in committing them; that same men, by a change of condition, wid an unguarded state of mind, transformed in all his sentir ents; and as he arose in greatness rising also in guilt: till at let he completed that whole character of iniquity, which he once detested.

BLAIRS

SECTION III.

MAMAN OR, THE MISERY OF 'PRIDE

AHASUERUS, who is supposed to be the prince know among the Greek historiaus by the name of Artaxerxes, had advanced to the chief dignity in his kingdom, Haman, an Amalekite, who inherited all the ancient enmity of his ace to the Jewish nation. He appears from what is recorded of him, to have been a very wicked minister. Rais ed to greatness without merit, he employed his power solely for the gratification of his passions. As the honors

which he possessed were next to royal, his pride was every day fed with that servile homage, which is peculiar to Asiatic courts; and all the servants of the king prostrated themselves before him. In the midst of this general adulation, One person only stooped not to Haman. This was Morde

cai the Jew; who, knowing this Amalekite to be an enemy to the people of God, and with virtuous indignation, despising that insolence of prosperity with which he saw him lifted up, "bowed not, nor did him reverence." On this appearance of disrespect from Mordecai, Haman "was full of wrath but he thought scorn to lay hands on Mordecai alone." Personal revenge was not sufficient to satisfy him. So violent and black were his passions, that he resolved to exterminate the whole nation to which Mordecai belonged, Abusing, for this cruel purpose, the favor of his credulous sovereign, he obtained a decree to be sent forth, that, against a certain day, all the Jews throughout the Persian domin fons should be put to the sword. Meanwhile, confident of success, and blind to approaching ruin, he continued exalting in his prosperity. Invited by Ahasuerus to a royal banquet, which Esther the queen had prepared, he went forth that day joyful and with a glad heart." But behold how slight an incident was sufficient to poison his joy as he went forth, he saw Mordecai in the king's gate and observed that he still refused to do him homage: "He stood not up, nor was moved for him;" although he well knew the formi dable designs which Haman was preparing to execute. One private man, who despised his greatness, and disdained submission, while a whole kingdom trembled before him: one spirit which the utmost stretch of his power could neither

Enbdue nor humble, blasted his triumphs. His whole soul was shaken with a storm of passion. Wrath, pride, aud desire of revenge, rose into fury. With difficulty he restrained himself in public; but as soon as he came to his ⚫yn house he was forced to disclose the agony of his mind. He gathered together his friends and family, with Zeresh his wife. "He told them of the glory of his riches, and the multitude of his children, and of all the things wherein the king had promoted him; and how he had advanced him above the princes and servants of the king. He said, more over, Yea, Esther the queen suffered no man to come in with the king, to the banquet that she had prepared, but myself; and tomorrow also am I invited to her with the king."After all this preamble, what is the conclusion! "Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate."

The sequel of Haman's history I shall not now pursue It might afford matter for much instruction, by the conspicnous justice of God in his fall and punishment. But contemplating only the singular situation, in which the expres sions just quoted present him, and the violent agitation of his mind which they display, the following reflections naturally arise: How miserable is vice, when one guilty passion creates so much torment! how unavailing is prosperity, when, in the height of it, a single disappointment can destroy the relish of all its pleasures! how weak is human nature, which, in the absence of real, is thus prone to form to itsel Imaginary woes! BLAIR

As Ortogrul of Basa was one day wandering along the Streets of Bagdat, musing on the varieties of merchandize which the shops offered to his view; and observing the different occupations which busied the multitudes on every sides he was awakened from the tranquillity of meditation, by a crowd that obstructed his passage. He raised his eyes, and saw the chief vizier, who, having returned from the divan was entering his palace.

Ortogrul, mingled with the attendants, and being sup posed to have some petition for the vizier, was permitted

enter. He surveyed the spaciousness of the apartments, ada mired the walls hung with golden tapestry, and the floors covered with silken carpets; and despised the simple neatness of his own little habitation.

"Surely," said he to himself," this palace is the seat of happiness where pleasure succeeds to pleasure, and discon tent and sorrow can have no admission. Whatever nature has provided for the delight of sense, is here spread forth to be enjoyed. What can mortals hope or imagine, which the master of this palace has not obtained? The dishes of luxury cover his table; the voice of harmony lulls him in his bowers; he breathes the fragrance of the groves of Java and sleeps upon the down of the cygnets of Ganges. He speaks, and his mandate is obeyed; he wishes, and his wish is gratified; all whom he sees obey him, and all whom he hears flatter him. How different, Ortogrul, is thy condi tion, who art doomed to the perpetual torinents of unsatisfied desire; and who hast no amusement in thy power, that can withhold thee from thy own reflections! They tell thee that thou art wise: but what does wisdom avail with poverty? None will flatter the poor; and the wise have very little power of flattering themselves. That man is surely the most wretched of the sons of wretchedness, who lives with his own faults and follies always before him; and who has none, to reconcile him to himself by praise and veneration. I have long sought content, and have not found it; I will from this moment endeavor to be rich.”

Full of his new resolution, he shut himself in his cham. ber for six months, to deliberate how he should grow rich. He sometimes purposed to offer himself as counsellor to one of the kings in India, and sometimes resolved to dig for diamonds in the mines of Golconds. One day, after some hours passed in violent fluctuation of opinion, sleep insensibly seized him in his chair. He dreamed that he was ranging a desert country, in search of some one that might teach him to grow rich; and as he stood on the top of a hill, shaded with cypress, in doubt whether to direct his steps, his father appeared on a sudden, standing before him." Ortos grul," said the old man, "I know thy perplexity; listen to thy father; turn thine eye on the opposite mountain." Or togrul looked, and saw a torrent tumbling down the rocks,