classes. By these machinations and the influence of his resistless eloquence he laid the foundation of his greatness, and caused the subversion of the constitution.

It was now thought time for Cimon to share the fate of his predecessors-an accusation was laid against him, of having accepted presents from Macedonia, when, after his victories in Thrace, he might have invaded it, Cimon pleaded that having done his utmost in successful war against the enemies of Athens, he had not invaded Macedon, because he did not consider himself the universal enemy of mankind, to attack a people who had always acted honourably towards the Athenians. At his trial, Pericles, who had been appointed to speak as his accuser, thought proper to speak but lightly of the offence. In consequence, Cimon escaped capital punishment, but was banished by the Ostracism to satisfy the apprehensions of the people, for whom he had grown too great. Meantime, Pericles and his colleague Ephialtes were aiding the commons to encroach on the constitution, by transferring from the court of Areopagus to other tribunals most of the causes that had used to be decided there.

The states of Peloponnesus had watched with jealous eyes the increasing prosperity of Athens, and under pretext of attacking or defending the rights and liberties of the smaller estates, a sort of warfare was already going on between her and Sparta. In one of these engagements, the Athenian army being drawn up for battle, the banished. Cimon suddenly appeared in full armour, and took his post among the troops of his own tribe. The popular faction, forgetting in their resentment the interest of the state, insisted on his retiring, his term of banishment not having expired. Cimon yielded to the clamour, but not till he had engaged his friends to prove there were in the field no better men than the followers of Cimon. They desired him to leave his armour with them, which he did; and with it in the midst of them, the battle being unsuccessful, they were all slain. This cir

cumstance excited a wish in Athens for Cimon's return; which Pericles perceiving, took advantage of the publick feeling to gain for himself the merit of his recall; in return for which Cimon never after opposed his projects, but employed himself in gaining new honours, and new conquests abroad. B.C. 449.

The monarchs of Persia, having no rest from the attacks and inroads of the Athenians under this victorious leader, made now a final treaty, most glorious to the Greeks, but not a little acceptable to the Asiatics, Athens engaging no more to invade and ravage their provinces. During this treaty Cimon died, either of sickness, or of his wounds. When he found himself at the point of death, he sent for his principal officers, and advised them to embark the men, conceal his death, and sail home, lest the disclosure of it, at that time, should injure the interests of Athens. We must consider Cimon as the last, as well as the greatest of the heroes of Athens-for all who followed him sought their own advantage rather than their country's, and worked her more ill than good. His countrymen could charge him with no fault, but constant attachment to the Lacedæmonians, whose character and government probably suited the honesty and simplicity of his disposition, better than the levity of his own people.

From the death of Cimon, the prosperity of Athens began to decline, notwithstanding the military success of Pericles, who obliged the Lacedæmonians to a peace for thirty years. It is upon record that at this period of her most brilliant achievements, subduing foreigners, humbling her rival neighbours, sending out colonies, excelling in learning and every higher art, the whole number of citizens was found to be no more than 14,040 persons.

We must refer to larger histories for the particulars of the warfare with the neighbouring states, that makes up the history of Greece at this period-full of success to Athens and honour to Pericles, but the foundation of his

future ruin; by pride and oppression preparing for himself enemies against the days of misfortune. At home, as usual, there was little quiet. Pericles had gained such influence as had not been known since the days of Pisistratus. The last competitor with him for popular favour, was Thucydides, a man of noble birth and distinguished qualities. He endeavoured to the utmost to prevent the changes in the government attempted by the popular party; and especially opposed Pericles; who perceiving that one of them must yield, ventured an Ostracism, in which, on numbering the votes, Thucydides was found condemned to exile. From this time, Pericles conducted himself rather as a prince than a private citizen; held every thing at his disposal, and took the whole guidance of affairs at home and abroad. In this dangerous elevation, he had nearly shared the common fate; an attempt was made to ruin him, by a charge of embezzling the publick money: but for this time he escaped the effects of the calumny.

REFLECTIONS

ON SELECT PASSAGES OF SCRIPTURE.

Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as much as he needeth.-LUKE xi. 8.

THIS is a strange, mysterious passage-yet do not on that account reject and pass it over, for it is full of most sweet encouragement and holy consolation. Does God not know his mind? Will he be persuaded to that to which he is unwilling, and for obstinacy of asking alter his determination? What he likes to grant can he not grant at once, and what he refuses to our desire, will he yield to our entreaties? O leave these deep, mysterious questionings, and take him on the word.

It is big with promise, and most precious. When wearied with asking and in heart discouraged, we have been ready to give up our suit-and finding that days and months went on, and still no hope appeared, we have said within ourselves-The task is vain, the petition does not please Him, and He will not hear-and despairing and heart-broken have been about to cease the weary invocation: when this passage has arrested our attention, and we have dwelt on it again and again; and still it seemed to say-"Despair not, despond not-do not cease the prayer. What if thou hast no answer-if thou art even refused. So it was here. Is not this parable set to show thee how it may be between the anxious supplicant and his God-that thou mayest understand how that which to the pious desire seems desired, may yet be won by ceaseless importunity? Nay, thou canst not understand-but here it is-thou canst at least believe it." And the bosom has taken fresh courage at the thought-and hope expiring has retrimmed her flame-and the prayer has been renewed without its weariness. What need to understand it? Here it is, and it was Jesus himself who said it. The heart shall not break, and the bosom shall not despair, while so sweet a word as this stands written here.

Mais être doux envers tous, propre à enseigner, patient.-II. TIMOTHEE ii. 24.

JE suis bien fâché de tous les mécomptes que vous trouvez dans les hommes; mais il faut s'accoutumer à y chercher peu, c'est le moyen de n'être jamais mécompté. Il faut prendre des hommes ce qu'ils donnent, comme des arbres les fruits qu'ils portent: il y a souvent des arbres où l'on ne trouve que des feuilles et des chenilles. Dieu supporte et attend les hommes imparfaits, et il ne se rebute pas même de leur résistance. Nous devons imiter cette patience si aimable et ce support si miséricordieux. Il n'y a que l'imperfection qui s'impatiente de ce qui est imparfait: plus on a

de perfection, plus on supporte patiemment et paisiblement les imperfections d'autrui sans les flatter. Laissez aller ceux qui s'érigent en tribunal dans leur prevention si quelque chose les peut guérir, c'est de les laisser aller à leur mode, et de continuer à marcher de notre côté devant eux avec une simplicité et une petitesse d'enfant. FENELON.

What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?— Psalm 1. 16.

THERE is nothing more painful to a Christian's ear, than to hear the manner in which some persons make appeals to the divine government, and take to themselves the benefit of God's covenant promises, when not only have they not fulfilled the terms on which that covenant was made, but they have not even accepted it, nor signed it with an assent. I know not if it is that they do not mean what they say, and do not really care whether God's providence is over them or not, and whether or not he will support and comfort them; and speaking merely a conventional language current in christendom, feel no more confidence and encouragement than if there were no God at all-or if they are so stupid as to believe, that a Deity whom in their prosperity they would not serve, will come in their adversity to help them that He whom even now they fear not, obey not, love not, is the guardian keeper of their interests, and will suffer none to wrong and nothing to injure them. But thus it is they speak. Providence will protect them-Providence will supply their wants— they trust in God-they hope in God-they appeal to God. What God? Men are used to trust the gods they serve these have served nothing but themselves, their earthly purposes and vain desires. O! if any so vain as to use in earnest a language so ill becoming them, let them consider how little reasonable is their reliance. God does indeed stand pledged for every thing to

be