Christians. Where so much is suffered in common, little room is left for envy. There is more occasion for pity and sympathy, and inclination to assist each other,

At our first setting out in life, when yet unacquainted with the world and its snares, when every pleasure enchants with its smile, and every object shines with the gloss of novelty: let us beware of the seducing appearances which surround us: and recollect what others have suffered from the power of headstrong desire. If we allow any passion, even though it be esteemed innocent, to acquire an absolute ascendant, our inward peace will be impaired. But if any which has the taint of guilt, take early possession of our mind, we may date, from that moment, the ruin of our tranquillity.

Every man has some darling passion, which generally affords the first introduction to vice. The irregular gratifications into which it occasionally seduces him, appear under the form of venial weaknesses; and are indulged, in the beginning, with scrupulousness and reserve. But, by longer practice, these re straints weaken, and the power of habit grows. One vice brings in another to its aid. By a sort of natural affinity they connect and entwine themselves together; till their roots come to be spread wide and deep over all the soul.

SECTION X.

WHENCE arises the misery of this present world? It is not ewing to our cloudy atmosphere, our changing seasons, and inclement skies. It is not owing to the debility of our bodies, or to the unequal distribution of the goods of fortune. Amidst all disadvantages of this kind, a pure, a steadfast, and enlightened mind, possessed of strong virtue, could enjoy itself in peace, and smile at the impotent assaults of fortune and the elements. It is within ourselves that misery has fixed its seat. Our disordered hearts, our guilty passions, our violent prejudices, and misplaced desires, are the instruments of the trouble which we endure. These sharpen the darts which adversity would otherwise point in vain against us.

While the vain and the licentious are revelling in the midst of extravagance and riot, how little do they think of those scenes of sore distress which are passing at that moment throughout the world; multitudes struggling for a poor subsistence, to support the wife and children whom they love, and who look up to them with eager eyes for that bread which they cau hardly procure; multitudes groaning under sickness in desolate cottages, unattended and unmourned; many appa

rently in a better situation of life, pining away in secret with concealed griefs; families weeping over the beloved friends whom they have lost, or, in all the bitterness of anguish, bidding those who are just expiring, the last adien.

Never adventure on too near an approach to what is evil. Familiarize not yourselves with it, in the slightest instances. without fear. Listen with reverence to every reprehension of conscience; and preserve the most quick and accurate sensibility to right and wrong. If ever your moral impressions begin to decay, and your natural abhorrence of guilt to lessen, you have ground to dread that the ruin of virtue is fast approaching.

By disappointments and trials the violence of our passions is tamed, and our minds are formed to sobriety and reflection. In the varieties of life, occasioned by the vicissitudes of worldly fortune, we are inured to habits both of the active and the suffering virtues. How much soever we complain of the vanity of the world, facts plainly show, that if its vanity were less, it could not answer the purpose of salutary discipline. Unsatisfactory as it is, its pleasures are still too apt to corrupt our hearts. How fatal then must the consequences have been, had it yielded us more complete enjoyment! If, with all its troubles, we are in danger of being too much attached to it, how entirely would it have seduced our affections, if no troubles had been mingled with its pleasures.

In seasons of distress or difficulty, to abandon ourselves to dejection, carries no mark of a great or a worthy mind. Instead of sinking under trouble, and declaring "that his soul is weary of life," it becomes a wise and a good man, in the evil day, with firmness to maintain his post: to bear up against the storm; to have recourse to those advantages which, in the worst of times, are always left to integrity and virtue; and never to give up the hope that better days may yet arise.

How many young persons have at first set out in the world with excellent dispositions of heart: generous, charitable, and humane; kind to their friends, and amiable among all with whom they had intercourse! And yet, how often have we seen all those fair appearances unhappily blasted in the progress of Jife, merely through the influence of loose and corrupting pleasures; and those very persons, who promised once to be blessings to the world, sunk down, in the end, to be the burden and nuisance of society!

The most common propensity of mankind, is, to store ftturity with whatever is agreeable to them: especially in these

D

periods ofe, when imagination is lively, and hope is ardent. Looking forward to the year now beginning, they are ready to promise themselves much, from the foundations of prosperity which they have laid; from the friendships and connexions which they have secured; and from the plans of conduct which they have formed. Alas! how deceitful do all these dreams of happiness often prove! While many are saying in secret to their hearts, "To-morrow shall be as this day and more abundantly," we are obliged in return to say to them; "Boast not yourselves of to-morrow; for you know not what a day may bring forth."

"CHAPTER II.

NARRATIVE PIECES

SECTION I.

NO RANK OR POSSESSIONS CAN MAKE THE GUILTY MIND HAPPY.

IONYSIUS, the tyrant of Sicily, was far from being happy, though he possessed great riches, and all the pleasures 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, and royal 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 best so high an idea ?" Damocles, with joy, accepted the offer. The king ordered that a royal banquet should be prepared, and a gilded sofa, covered with rich embroidery, placed for his favourite. Sideboards, 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 be

But in the midst of all this happiness, as he lay indulg self in state, he sees let down from the ceiling, exactly head, a glittering, sword, hung by a single hair. The impending destruction put a speedy end to his joy and 5. The pomp of his attendance, the glitter of the carved id the delicacy of the viands, ceased to afford him any

He dreads to stretch forth his hand to the table. He off the garland of roses. He hastens to remove from his us situation; and earnestly entreats the king to restore his former humble condition, having no desire to enjoy ger a happiness so terrible.

is device, Dionysius intimated to Damocles, how misce was in the midst of all his treasures; and in posses all the honours and enjoyments which royalty could

SECTION II.

CICERO.

OF EXTERNAL CONDITION IS OFTEN ADVERSE TO VIRTUE.

days of Joram, king of Israel, flourished the prophet His character was so eminent, and his fame so wided, that Benhadad, the king of Syria, though an idolat to consult him, concerning the issue of a distemper reatened his life. The messenger employed on this was Hazael, who appears to have been one of the or chief men of the Syrian court. Charged with rich m the king, he presents himself before the prophet, osts him in terms of the highest respect. During the ce which they held together, Elisha fixed his eye ly on the countenance of Hazael; and discerning by a c spirit, his future tyranny and cruelty, he could not himself from bursting into a flood of tears. When in surprise, inquired into the cause of this sudden the prophet plainly informed him of the crimes and es, which he foresaw that he would afterwards comhe soul of Hazael abhorred at this time the thoughts y. Uncorrupted as yet, by ambition or greatness, his ion rose at being thought capable of the savage actions he prophet had mentioned; and with much warmth, es: "But what is thy servant a dog that he should do at thing ?" Elisha makes no return, but to point out a ble change, which was to take place in his condition :

ord hath shown me that thou shalt ha king over Svria. ”

Hazael ascended the throne, and ambition took possession of his heart. "He smote the children of Israel in all their coasts. He 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, cruelty 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 certain crimes without surprise and horror; who knew so little of himself, as to believe it impossible for him ever to be concerned in committing them; that same man, by a change of condition, and an unguarded state of mind, transformed in all his sentiments; and as he rose in greatness, rising also in guilt; till at last he completed that whole charactes of iniquity, which he once detested.

SECTION III,

MANAN; OR, THE MISERY OF PRIDE.

BLAIR.

AHASUERUS, who is supposed to be the prince known among the Greek historians 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 race to the Jewish nation. He appears, from what is recorded of him, to have been a very wicked minister. Raised to greatness without merit, he employed his power solely for the gratification of his passions. As the honours 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 Mordecai 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. So violent and black were his passions, that he resolved to exterminate the whole nation to which Mordecai belonged. Abusing, for his cruel purpose, the favour of his credulous sovereign, he obtained a decree to be sent forth, that, against a certain day all the Jews throughout the Persian dominions should be put to the sword. Meanwhile, confident of success, and blind to