The moon, as thirsty, copious streams
Insatiate drinks of solar beams.

In drinking, then, since all agree,

What friend can justly censure me?' P. 45.

Moore.

Observe, when mother Earth is dry,
She drinks the droppings of the sky;
And then the dewy cordial gives
To every thirsty plant that lives.
The vapours which at evening weep
Are beverage to the swelling deep:
And, when the rosy sun appears,
He drinks the ocean's misty tears.
The moon, too, quaffs her paly stream
Of lustre, from the solar beam.
Then, hence with all your sober thinking!
Since Nature's holy law is drinking,
I'll make the laws of Nature mine,
And pledge the universe in wine.'

This latter ode is, in the original, comprised in seven lines alone, each containing fewer syllables than the measure selected by the two English translators: yet Mr. Moore has contrived to wire-draw it to not less than just double the number, by adding words, and occasionally conceptions, which are altogether his own. Of the last couplet, not a syllable is to be found in Anacreon; nor would the Teïan thank him for the addition, since the whole is insufferably bombastic, and the concluding verse meretriciously loaded with an idea that completely destroys the generalism of the comparison. The fertile earth drinks,' says the poetthe trees drink the earth-the main drinks the air-the sun drinks the main-the moon, the sun himself-what then, my friends! forbids me to drink? Such is the literal interpretation of the entire ode before us, in which, to render the comparison more accurate and applicable, the poet point-, edly abstains from a specific enunciation of wine, or of any individual fluid whatever. As actually written by himself, the apostrophe to his companions is classically correct: but, had he said, What then, my friends! forbids me to drink wine?' he would have made a most illogical, and indeed ludicrous, use of his previous imagery.

Τι μοι μαχεσθ', ἑταιροι,

Κ' αυτῳ θέλοντι πινειν ;

We remember having seen a translation of Anacreon, printed, like the present, in twelves, about the middle of the last century, by a Mr. John Addison, which more nearly resembles it, in a variety of points, than Mr. Fawkes's, Mr. CRIT. REV. Vol. 38. May, 1803. F

Moore's, or any other we have ever met with. Like the version before us, it was generally confined to nearly the same number of lines as the original, and was accompanied with a perpetual commentary. Mr. Younge's commentary, however, we cannot much commend: it is a pye-bald composition of Greek, Latin, and English, too trivial for those who are acquainted with the two former languages, and beyond the comprehension of the mere English reader.

The translations and imitations appended are from Bion, Moschus, Phocylides, and Horace. They are easy and perspicuous, but have scarcely energy enough to promise any considerable degree of longevity. Upon the whole, we were best pleased with Mr. Younge's version of the admonitor poem of Phocylides, and shall conclude with copying a part of the moralist's exhortations.

Speak honest truth, and scorn the subterfuge
Of mental reservation; nor appear

A polypus, and change in ev'ry site.

Base is the man who with premeditation
Unjustly acts; but whom necessity

Compels to frauds, is but a partial knave.

In ev'ry deed, consider the design.

Swell not with pride for wisdom, strength, or riches

Mortals have none to boast: one Pow'r alone

Is rich, omniscient, and omnipotent.

"Tis vain to grieve at evils which are past;
For what is done can never be recall'd.
Restrain your hand, and bridle furious anger;
For, when indulg'd, it gives a loose to blows,
And murder follows oft, though undesign'd.
Be kind and humble: luxury begets
Immoderate desires; and opulence
Is, in its nature, haughty and disdainful.
The virtuous emulate, and not the bad.
A steady purpose much assists the honest,
But makes the villain worse.

Let venery,

Which brings disgrace, give way to love of virtue.

Eat, drink, and speak, do all in moderation.
Excesses shun, and keep the golden mean.
Free from dark envy live: superior pow'rs,
Pleas'd with their stations, envy not each other.
Look round the world; observe the pallid moon;
She envies not the sun's all-glorious orb:
This earth, unenvious, humbly views the heav'n
Stretch'd far above her: all, content, agree.
Should discord actuate the pow'rs divine,
This whole creation must at once be ruin'd.

Live temperate: avoid obscenity:
Nor study deep revenge; for soft persuasion

Bids strife to cease: but strife engenders strife.
Trust not too soon; but ever mark the end.
Outdo the kind in kindness. 'Tis far better

To treat a stranger with immediate welcome,
Though frugal, than with formal, feign'd delays.
Be not to poverty an usurer.

Let none attempt, who rob a nest of young,
To seise the parent bird, but give her liberty;
And other future broods shall pay the ransom.
'Tis not the office of a fool to judge :

Let wise teach wisdom, artists teach their arts.
He can't improve, who cannot learn to hear.
Flee the base sycophant; nor think to find.
A friend in him who loves thy board alone,
And serves the time, insatiably rapacious.
Trust not the crowd: the crowd is ever various,
Like fire and torrents, not to be restrain'd.
Ev'n in devotion chuse the middle way.
Entomb the dead, nor impious tear the graves
Of those who rest in peace. The sun abhors
So foul a sight; and heav'nly vengeance follows.
Touch not their poor remains; for Hope declares
That man shall rise from earth to light again,
Survive his carthly spoils, and live immortal.
Souls bloom corruptless, though the frames decay,
Breath'd from the Godhead in the form of God.
Our bodies, shap'd of dust, to dust return;
But the free spirit soars aloft to heav'n.
Where is the use of riches to a mortal
Who cannot bear his hoarded heaps away?
The stroke of death makes ev'ry station equal;
But Heav'n disposes of the soul at pleasure.
A king shall boast his regal pomp no more:
The starveling beggar, ev'ry vulgar dead,
Must join his side, and use one common mansion.
Born but to die, these bodies soon decay;
Yet, in perpetual vig'rous youth, the soul
Survives her prison, and for ever blooms.
Nor fortune prosp'rous should exalt the mind,
Nor adverse damp it. Serve necessity:
'Tis vain to blow thy breath against a storm.
Bless'd is the man whom pow'rful words attend;
For reason conquers more than conqu'ring steel.'

P. 153.

ART. X.-Sermons, upon Subjects interesting to Christians of every Denomination. By Thomas Tayler. 8vo. 6s. Boards. Longman and Rees.

1803.

EVERY subject of revelation is interesting to the true Christian; and even the disputes which agitate the religious world, might, from the interest they have excited, have been

all introduced in this volume, without any contradiction to its title-page. But it is natural to imagine, notwithstanding this title-page, that the writer meaned to have been more particular, and to select for his points of discussion those in which Christians of every denomination agree. In this opinion, however, we have found ourselves mistaken; for, in one place, the author contends against the popish doctrine of purgatory,' proving it to be both false and injurious;' and, in others, entertains other sentiments upon which the Christian world is by no means unanimous. Hence we see no propriety in addressing these sermons to every denomination of Christians, and the proper title should have been derived from the dedication-Sermons preached before the Congregation of Protestant Dissenters in Carter-lane, and published at their request. We cannot flatter the writer with a hope that this volume will attain a second edition, or we might recommend a revisal, with a view of making his sermons and their title accord; and perhaps there is no better mode of encouraging the liberal spirit which is here frequently inculcated, than for a preacher to dwell principally upon those topics in which there can be no dissension among those who profess the Christian religion.

The subjects are miscellaneous, and chiefly moral. They are treated in general with gravity and perspicuity, and the congregation before whom they were delivered must derive much pleasure in preserving these fruits of the labours of a preacher who has been connected with them for more than six-and-thirty years. The liberality of his opinions reflects equal credit upon himself and his audience: for it is too common with persons in a small community to confine within their narrow limits purity of faith and excellence of doctrine, and to treat those, whom circumstances of birth and education have with-held from the pale of their sect, with uncharitableness and contempt. Such, however, is not the conduct of the preacher before us, who does not conceive that every one who names the name of Christ must necessa◄ rily worship God exactly in his own manner, or that the privileges of the Gospel are confined to Christians of his own denomination. The great end of the Gospel is unquestionably to be promoted in a different manner and parties may concur in the support of a common cause, though shades of opinion may diversify them from each other.

I wish you, also, seriously to consider, that by expressing an active concern for the interest of our fellow-disciples, we shall not only discover a genuine affection for the person of our common master, but take the most likely method to advance his cause in the world. No family or community upon earth, can justly be expected to prosper, where the several members feel little or no regard for one another. In

order to promote the common good, they must be studious of each other's welfare. And never can we reasonably hope that the church of Christ will extend, far and wide, its triumphs amongst men, and become the praise and glory of the whole earth, till Christians, of different parties, learn to love one another, with a pure heart fervently. By this means, they would soon remove the prejudices and censures which their ill-founded and angry contentions have unhappily occasioned; and both recommend themselves, and the doctrine they profess, to the esteem of all around them. The zeal which is, now, too often injuriously expended, in weakening each other's hands, would then be usefully employed in strengthening them: and their united endeavours to promote the common cause of Christ in the world, would not fail, we might justly hope, to be accompanied with a divine blessing, that must ensure success. Before the Gospel obtains that universal spread, which the word of prophecy encourages us to expect, and, as preparatory to it, such an union of hearts and endeavours, I am persuaded, will take piace; nor, can I think that the honour of being employed in accomplishing so desirable an event, is reserved for the sole possession of any one party amongst us. Let us, my brethren, do every thing we can, in our respective stations, to prepare the way for the arrival of a period of such immense importance, by exercising ourselves, and promoting amongst others, a temper and spirit most friendly to its approach. And whilst we do good unto all men, as we have opportunity; let us cherish in our breasts, and exhibit in our conduct, a peculiar affection for those that belong to the household of faith.' P. 430.

This liberality toward others does not by any means weaken the attachment we may reasonably entertain for our own peculiar opinions. We are not hence to insinuate, that it is of

little importance what opinions we form concerning the different subjects that are controverted in the Christian world; or, that one mode of worship is as favourable to our religious improvement as another. The more just and comprehensive our views are of the sacred truths which revelation discloses, and the nearer our mode of worship approaches to the scripture model, the greater advantages shall we enjoy for acquiring and cultivating the Christian temper. It must, at the same time, be allowed, and those persons are very superficial or prejudiced observers of what passes in the Christian world, who do not readily confess, that the genuine spirit of our divine Master is not confined to, or excluded from, any one party or description of his protessing disciples. We sometimes see it animating the lives and conversation of persons, whose particular sentiments and circumstances may be thought very unfavourable to its growth; and we often, alas! find it wanting where it might be expected to shine forth in its greatest strength and lustre. But of what value, to engage our affectionate regard, is the strictest conformity to the Christian doctrine, in opinion and judgment, when compared with an uniform subjection to the laws of Christ, in the life and temper? Instead, therefore, of confining our brotherly love to persons of this or that particular denomination, let it