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home, into the remotest recesses of their native country; and what lighter error could be expected from protestants, who devoted themselves to the service of any foreign power, and who would fight for the very church by which their own religion was proscribed ?

Not to philosophism alone must be attributed all the horrors which have flowed in like a torrent upon that so late contented and happy people. Various other causes, we may reasonably suppose, have combined to dissolve a confederacy, which seemed formed to endure throughout many generations. Of these causes, among the chief may be reckoned the military emigrations of the Helvetic youth; who, entering into the service of monarchical France, thus occasioned a sensible depopulation of the cantons, either by falling in the battles of their allies, or by returning home (after a long absence) with constitutions broken down by hardships or disease, their hearts corrupted, and their minds emasculated by luxury. Hence much of that dissipation and effeminacy so recently observable; hence the detestable revolution in the morals and manners of the Helvetians; hence a flagrant relaxation in the discharge of religious and social duties; and hence, likewise, a no inconsiderable diminution of that pervading spirit of patriotism, which prefers (to that of every other) the welfare and prosperity-which values and relishes (above those of every other) the blessings and advantages, the scenery, society, and connexions-of native home, and native country.' P, xvii.

Professor Durand was not a Swiss: yet his attachment to the country was equal to that of a native. Situated in one of the most delightful spots in the Pays de Vaud, in a respectable situation, he could not feel any of those political inconveniences of which others might probably have a right to complain. Nature, in all her most beautiful and majestic forms, was daily present to his eye; and the prospect of approaching confusion must naturally have produced the most melancholy effects on his mind. The causes of it, from various passages in these sermons, he evidently attributed to philosophism-not considering that the proper methods were not taken to prevent the spirit of inquiry from producing dangerous consequences, by pushing too far those reforms in religion and government, which the nature of the case required. Hence the old constitution of Switzerland found, like that of the French, very little support when vigorously attacked; and the majority in both countries, sensible of ills under which they labored, and aggravating them by imaginary complaints, forgot, in their ardor to destroy one fabric, the necessary precaution of previously collecting the materials for another.

There are twenty-seven discourses in this volume; and they are chiefly on moral subjects. We shall extract a few passages, whence our readers may form an estimate of the

general character both of the original and the translation. In a discourse on the fear of man,' is the following remark on cowardice-a quality much more general than is usually imagined, and to be found not rarely among those who make the greatest pretensions to bravery and magnanimity.

Cowardice, on the contrary, consists in having no fixed princi ples of our own to act upon; in regulating ourselves on the most important occasions according to the opinions and prejudices of the world, and in unresistingly submitting to the tyrannous wills of others. It is (at the time that we lie under a continual obligation of suppressing our finest feelings, and disguising our real sentiments) to be mean-spirited and cowardly, when we betray an over-solicitude, not about the propriety or rectitude of our actions, but about the judgement that shall be formed of them; when we are displeased with ourselves on the grounds of our own ideas and inclinations, from an idle preference to the inclinations and ideas of others; when we do not dare to execute any thing, to undertake any thing, without first consulting, without manifesting a previous deference to the opinions of the world. We are then cowardly, when we subscribe to what we cannot approve, and appear satisfied with what we have every just cause to be displeased, and cannot avoid being greatly offended at; when we cover the countenance with smiles and seeming serenity, at the moment that we are inward'ly disgusted with the most flagrant exhibitions of vice, or folly; continually disguising ourselves after a thousand unmanly and contradic tory methods, without ever so much as venturing to seem to be, what we really and truly are; when we drag the chains of pusillanimity and infamy, even at the time that we are fully sensible of their weight, and have it in our power to break them, and cast them away. Thus it is, that they, to whom "the fear of man bringeth a snare,” think, speak, act, temporize, and dissemble.'

P. 23.

From St. Paul's speech to the Athenians, occasion is taken to make some just remarks on the nature of superstition.

To be superstitious, therefore, is-to decide upon religion, and the nature of the worship due to God, not according to distinct and accurate conceptions of a holy, just, and perfect Being; not according to the relation which he bears to his rational creatures; not according to what he himself hath deigned to revcal to us, but according to our own arbitrary reasonings, and erroneous opinions. Contemplated in these different points of view, superstition has all along characterized itself either as sanguinary and intolerant ; as an absurd and unmeaning worship; or, as the delirious ravings of the minds of those, who are confident when they ought to fear, who fear where they ought to hope, and thereby heinously offend Him, whom they profess to honour. Such is the impure and copious source, from whence so many poisoned streams of error and of misery flow. P. 65.

To guard ourselves against becoming superstitious we must search the Scriptures. We must always remember, that the light of truth

is not altogether free from a mixture of darkness and obscurity; and that our feeble and limited faculties can never be brought fully to comprehend the wise and infinite plans of omniscience and omnipresence; of Him, whom the heaven of heavens cannot contain. We must also fortify our minds in the firm persuasion, that all fundamental truths -truths which are absolutely necessary to salvation, are clearly revealed in the word of God; but that its mysteries are of the number of those "secret things which belong unto the Lord." We likewise perceive, that it is especially incumbent on us, to draw from this fountain of light and life, distinct and appropriate ideas of the Supreme Being, and of the relations which he condescends to maintain with us; for such is the only solid and good foundation of true piety, and righteousness of life. Whoever unhappily neglects to supply himself with these ideas, necessarily contemplates the Deity in a point of view highly derogatory to his adorable attributes: he views him under a form which is not his, and which indeed in no wise resembles him. He supposes God to be altogether such a one as himself: he imputes to him human weaknesses, which he is simple enough to look upon in the light of divine perfections. He first ascribes to God (whose wisdom is infinite) certain wild and chimerical notions, and then, consistently enough with his mistaken apprehensions, worships him with a wild and chimerical worship.

I must here also insist upon the obligation we are under of culti vating our reason with the most assiduous care, and of advancing ourselves in the knowledge of all those sciences, which are calculated to inform and improve the mind, whenever our condition, and that state of life in the which it hath pleased God to place us, afford opportunity and leisure for such attainments. We shall thus be enabled to perceive the beauty and force of evangelical demonstrations, and fully comprehend that "harmonious whole," which is happily made up of the various sublime truths and precepts of Christianity; otherwise, it will be impossible to discern the superiority of revealed, over natural religion. The more we cultivate our reason, the greater our consciousness, at the same time, of its narrow limits, and total insufficiency to supply us with unerring rules of conduct, and the more firmly do we become persuaded, that revelation is destined to supply the imperfections, and reform the vices, of the unregenerate man. To these remedies, we must, lastly, add the practice of those virtues which the Gospel enjoins; above all, frequent and fervent prayer to God, that he will be pleased to endue us with that wisdom, of which we stand in need, and which is solely to be derived from him. We must individually and devoutly ask of God with the pious psalmist; "O Lord, open thou mine eyes, that I may behold the wonderous things of thy law :-Make me to go in the path of thy commandments, for therein is my desire." P. 70.

The day of judgement is a subject of too solemn and too interesting a nature, not to make a deep impression on the least reflecting mind; and we tremble for the orator, lest, in his attempt to bring before us the great truths of revela tion upon this topic, their sublimity should be degraded, or improper ideas excited. Our preacher seems to have been

upon his guard against both defects; yet, after labouring to his utmost, he found himself compelled, towards his conclusion, to borrow from that commanding eloquence, which once struck dismay into every breast, and will in every age give celebrity to the name of Massillon.

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Since we must all be judged without exception of persons, let us alway remember the account that we must give; and, by the aid of our imagination, frequently prostrate ourselves at the foot of the tribunal of Jesus Christ. This will prove to us a never failing incitement to vigilance and sobriety. There is no other alternative-We must be placed among the elect, or among the gainsayers and disobedient. It remains only that we make our choice; and for this purpose, the present life, and this alone, is allotted us. Now is the time to conciliate the favor of our judge: "Now is the accepted time; now is the day of salvation." Nothing farther can be done, when we shall have been once brought before him. Then will be the day of retributive justice; the day of preparation will have fled, never to be recalled. Let us then make haste to profit from the dispensations of grace. Let each of us, with the deepest humility and contrition, supplicate mercy of the Lord in the day of his coming. We have a rule before us of conduct, of exhortations, of warnings, which, that we may be always ready, emphatically exclaims-The hour is uncertain; the day is short; time is on the wing; eternity draweth nigh. Seek ye the Lord while there is yet time; seek ye the kingdom of God and his righteousness; for the Lord will come at an hour when ye are not

aware.

And does not this alarming truth realize itself daily? Is not death perpetually exercising its power on great and small, on the rich and poor, on the young and old? Is there among us one, who can say with himself without the fear of being confounded-I have yet twenty years, yet ten; I have yet one year, one month, one day, one hour, yet some moments to prepare myself for judgement. Alas! it may be in a few days, to-morrow, to-day; even while we remain within the hallowed walls of this sanctuary, that death may cut short the thread of our life. And shall we then any longer dare to lull ourselves in a fatal security, regardless of the consequences? Has heaven no charms has hell no terrors for us! Is it nothing to lose our souls, to lose our God, and with him for ever to lose all things!

O, my friends; my heart fainteth in me, when, as I ponder on that great and terrible day, I cast a look over the present congrega. tion. All called to an heavenly inheritance; all the children of God; all actually at this moment united together in holy meditation in his house, must we then be separated? Who among us are the chaff? Who among us are the wheat? On which hand will each of you be placed in that tremendous judgement? To which side will it be the preacher's lot to go?' P. 380.

It is, as we have already observed, the translator's intention to give another volume to the public, if this be favourably received; and the above extracts may perhaps induce our readers to augur well of its merits.

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ART. IX. Select Odes of Anacreon, with critical Annotations. To which are added Translations and Imitations of other ancient Authors. By the late Rev. Hercules Younge, and published by the Rev. Robert Drought. 12mo. 3s. 6d. Boards. Vernor and Hood. 1802.

THIS, as the title expresses, is a posthumous publication; and, if not possessed of all the merit attributed to it, with a sort of venial credulity, by the editor, who is a near relative of the translator, it is nevertheless a work that soars above mediocrity. If less spirited than the fashionable ver sion of Mr. Moore, it is at least less prurient in its language and imagery, and often exhibits a juster idea of the original, The two following examples may serve a a fair specimen of the translator's general powers of versification.

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• On Himself.

The women maliciously gibe me, and cry,
"Anacreon, thou'rt old: 'tis a jest to deny.
Go look in the glass; see how quick you decay:
Your hair and your forehead are wither'd away!"-
Ye beauties, what mischief old Time may have wrought,
How prey'd on my head,-never cost me a thought.
But this I can tell-and am sure 'tis a truth-
When age has succeeded the vigour of youth,

The more we should revel, the more we should toy,
Since death near approaches to banish our joy.' P. 36.

We subjoin Mr. Moore's version for a comparison.
The women tell me every day
That all my bloom has past away:
"Behold!" the pretty wantons cry-
"Behold this mirror with a sigh!
The locks upon thy brow are few,
And, like the rest, they're withering too!"
Whether decline has thinned my hair,

I'm sure I neither know nor care.
But this I know, and this I feel,
As onward to the tomb I steal,

That still, as death approaches nearer,
The joys of life are sweeter, dearer;
And, had I but an hour to live,
That little hour to bliss I'd give.'

On the Necessity of Drinking.
Younge.

• This fertile earth imbibes the rain;
The trees her moisture drink again;
The swelling ocean drinks the gales;
From him the thirsty sun exhales;

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