pernicious to him; his being eaten of worms, which most generally attacks the bowels, the pains in his bowels tormenting him till he expired: all these circumstances shew the minute attention of both historians, as well as their close agreement. Josephus, indeed, does not mention that he was

eaten of worms: but this he omitted, no doubt, from motives of delicacy to the king of his own nation, and of whom he commonly speaks with favour and satisfaction. It was enough for him to mention the seat of his disorder, without its noisome attendants.

Let us now consider what moral instruction the death of this prince may furnish. The cause of his sudden and terrible catastrophe was pride and vainglory. God Almighty has highly favoured him with abundance of those early blessings most valued in life-riches, honours, power, authority, eloquence. Neither was he left in Heathen darkness as to the nature and attributes of his divine Benefactor, having been educated in the knowledge of a revealed religion, which should have led his mind to the Author and Giver of all good. He must therefore have entirely devoted himself to the world, and sedulously excluded God from all his thoughts, before he could have attained so great a degree of sottish stupidity, as not only to lose all sense of gratitude, but even of his own mortal condition. That the Roman emperors, and other great princes,

who were taught that heroes and conquerors were exalted among the number of their divinities, should assume to themselves the title of Gods, is not matter of extraordinary surprize but that a Jew, instructed in the doctrine of one God, and an abhorrence of idolatry, should endure with patience and complacency such impious flattery, argues an excess of pride and insolence almost unparalleled. And certainly no occasion can well be conceived fitter for an awful display of God's immediate judgments.

We should all learn hence, in our respective stations of life, to guard diligently against the cause of his overthrow ; he did not give God the glory of his great advantages and success. The cardinal vice of this man was an ostentatious vanity. It was this, which tempted him to persecute the Church of Christ, because he acquired by it admiration from the people; it was this, and not virtue, which gave rise to his specious kindness and generosity; for no man can, upon true principle, be liberal and beneficent at one moment, cruel and unjust at another; and it was the same cause which at last carried him to such an height of madness and folly, as to make him affect the God, and delight in being called by this name. It is true, no such extravagance may be apprehended on the part of any man in the present times; but lesser degrees of

vainglory are too common, which are both criminal in themselves, and often lead to greater offences. Persons endowed with wisdom or knowledge, strength or courage, beauty or dignity, power or authority, riches or honours, are too apt to boast of these things. Even those of humbler rank are vain of their talents, their ingenuity, their address, and in short of any qualities which give them advantage or influence over other men. It is therefore a duty incumbent on us all, to guard our hearts with particular diligence and care against every the least tendency to self-sufficiency and pride on account of any endowments or attainments, whether natural or acquired, which we may seem to possess. For with such a disposition it is impossible that sentiments either of just practical piety or charity can consist. He that arrogates to himself praise and merit for those things, which are truly the gifts of Heaven, and does not refer the glory and blessing with a grateful heart to their divine Author, must be deficient in the very first principles of natural religion; and there is nothing more apt to excite a contempt of our fellow-creatures, to engender high conceits, and to produce an uncharitable and insolent behaviour, than so unjust an estimate of our real condition. Our advantages, whatever they be, are a sacred trust, for whose use we are deeply responsible: our talents are bestowed, not for the idle purpose of vaunting and dis

playing them before a vain admiring world, but to employ them soberly, discreetly, and wisely, to the honour of God and happiness of mankind.

But if mere natural religion can dictate such lessons, how much more does the Gospel of Christ enforce them? that Gospel which requires its followers to be clothed with humility;" which declares, that whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted;" which commands us to do every thing to the Glory of God," not " to be seen of men."-Most assuredly then, so far as we indulge a secret pride of our own superior excellence, or are gratified by flattery or applause, we depart from the true spirit of the Christian religion; we forget the precepts and example of our blessed Lord and his Apostles; and we cherish in our hearts a deceitful passion, which grows by indulgence, is generally despised rather than honoured in this life, and will be followed with shame and condemnation in the life to come.

Perhaps it will be said, that the love of fame is sometimes an incentive to great and good actions. But, beside that it much more frequently produces effects hurtful than beneficial to mankind, it is a principle too variable and dangerous to trust. If there be nothing more fixed, more pure, more rational, and more sublime to guide us, we shall certainly be often led away from the paths of true

glory; from justice, moderation, benevolence, and many other solid virtues, which are essential to a character truly great. Like all other passions it is necessary and profitable to a certain degree; but, like them, it must be kept under restraint, in subordination to higher principles, conscience, and the will of God. By these must be formed the Christian hero, and in their sanction he will place his chief good. Without despising the opinion of others, especially of good men, (which is an additional support to virtue) he will receive and indulge it with great caution. Sensible of his numerous imperfections, he will shun occasions of praise; and far from seeking after popular applause, or any such extraneous motive for his conduct, he will look to the approbation of his own mind, and to God's acceptance of his sincere though imperfect obedience. He will even account himself blessed all manner of evil against him Christ ;" and, "if he must needs glory in the cross of the Lord Jesus, who is crucified to him, and he to the world."-Yet even here his affections will be tempered with meekness and fear. He will avoid all appearance of spiritual pride, all harsh intolerance, all severe judgments on the religion of other men. He will rather tremble for his own unworthiness, and with all humility implore divine grace to guide and keep him in the way of salvation.

when men speak for the sake of glory, he will