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To me, Apollo, higher boons afford,

While humble herbs and olives crown my board;
Grant me in competence to find

Health, and a clear, unclouded mind;

To spend old age, unsullied by disgrace,
When time his furrows on my brow shall trace,
While still the muses tune their lays,

To cheer the evening of my days.

NEAR

CAVERN OF SLEEP. METAM. 11. V. 592.

EAR to Cimmeria, in a recess deep,

Secret and silent is the cave of Sleep :

Where Phoebus ne'er can come with brightning ray
At morn, or noon, or at the close of day;
Dark clouds of mist hang hovering o'er the ground,
And twilight spreads a doubtful glimmer round.
No crested chanticleer the morning wakes,
No watchful dog the slumbering silence breaks.
Hither no beasts or herds intrusive rove,
Or howling blasts the branches rudely move;
No human voice contentious strikes the ear,
But rest and stillness reign eternal here ;
Yet down the rock a strickling streamlet flows,
Whose lulling murmurs soothe to sweet repose.
Poppies luxuriant round the entrance bloom,
And herbs unnumber'd, from whose rich perfume
The dewy night soft showers of sleep distills,
And all the air with drowsy fragrance fills.
Throughout no door on jarring hinges grates,
No noisy porter at the threshold waits.
Lo, in the centre, on an ebon throne,

Hung round with black, a couch of softest down :
There lies the god himself in shade involv'd,
His listless limbs in languor all dissolv'd.
Around him scatter'd airy dreams appear,
That semblance seem of various forms to wear,
Confus'd and numerous, as in harvest sheaves,
Sands on the shore, or in the forest leaves.

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C.

With beaming eyes, and joyous mien,

Oh! make Maria all thy care.

Breathe thy soft gales, so pure and bland,

That nicely tune the etherial strings

Of life, and wake with viewless hand.

The cords whence health's sweet musick springs.

The lonely walk, the twilight hour,

And mingling murmurs still control,
Oh! bid her shun; where fancy's power,
So saddens all the soften'd soul.

But lead where every scene around,
In gayest smiles of beauty's drest,
And many a glad and merry sound

Shall fill with cheerfulness her breast.

The paleness of her cheek so white,
Soften with thine own mellow glow,
As if 'twere morn's first blushing light,
Reflected from a field of snow.

Oh! would'st thou thus Maria bless,

Naught for myself I'd crave of thee, Her voice, her smile would then possess More than Hygeia's power on me.

A HYMN OF GRATITUDE TO HYGEIA.

NYMPH, of smiles and bloom the Queen,
Hygeia, ever young and fair,

Hast thou indeed propitious been,

And hast thou heard thy suppliant's prayer

And does thy bloom with softest glow
Now mantle o'er Maria's cheek;
And does her smile thy presence show,
And in her eye thy lustre speak?

Oh then receive my grateful lay

To bless the goodness thou hast shewn :
But ah, I fear thou wilt not stay
Because thou canst not reign alone.

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And kindness on her lip will play

In sweeter smiles, than thou canst givé ‹ Yet do not take thy smiles away,

But there united let them live.

And, oh, forgive the maid, though she Seem now and then to slight thy power, And stealing from thy gaiety,

To court alone a serious hour.

'Tis not her fault, her heart was warm'd
By nature, and her face must feel :
Her mind to thought 'twas nature form'd,
And bade her eye each thought reveal.

Then think it nobler far to share
With nature here divided sway,

Than reign alone, unrival'd where

Nor mind nor heart one charm display

THE

BOSTON REVIEW,

FOR

APRIL, 1811.

Librum tuum legi, et quam diligentissime potui annotavi quae commutanda, quae eximenda arbitrarer, Nam ego dicere verum assuevi. Neque ulli patientius reprehenduntur, quam qui maxime laudari merentur.

Plin.

ARTICLE 25.

The Sequel to the Sketch of the Denominations of the Christian World; being testimonies in behalf of Christian candour and unanimity, by divines of the church of England, the kirk of Scotland, and among the Protestant Dissenters. To which is prefixed an Essay on the right of private judgment in matters of religion. By John Evans, A. M. Master of a Seminary for a limited number of Pupils, Pullin's Row, Islington. " Is Christ divided ?” Paul. First American edition. Boston, printed by John Eliot, jun. pp. 195. 12mo.

THIS is one of the most interesting publications which we have ever seen in favour of christian candour and unanimity. It proves that the greatest divines have been indeed the best, and that the most learned have been the most charitable. The mere perusal of the names, whose authority is here brought forward in favour of christian fellowship and love, would be enough, one would think, to awaken the curiosity, and then to abash the self-sufficiency of any one, who had unhappily fallen under the dominion of the spirit of exclusion, and Pharisaick self-conceit. The value of this book would have been increased, if a few testimonies had been admitted from distinguished divines out of Great Britain, and also of laymen; for in truth the testimonies of laymen on this subject are far more numerous than of ecclesiasticks; and this ought to be seriously pondered by contentious clergymen.

This collection of testimonies is introduced by an Essay on the right of private judgment, which appears rather to be a sensible sermon on this text; << Why even of yourselves judge ye not what is right ?" But instead of a text, we have this motto prefixed, which is very expressive of the design of the book. In necessariis-Unitas ;

In non necessariis-Libertas ;

In utrisque-Charitas.

The authors here quoted are divided into three classes, as they belong to the church of England, the church of Scotland, and the protestant dissenters. There are none quoted, more ancient than Chillingworth, who died 1644; "the first writer," says Mr. Evans, "who ably and completely vindicated the reformation against the papists, in his immortal work the Religion of Protestants a safe way to Salvation." Let the following passage be read, and pondered, and remembered; it is the marrow of many a discourse on charity and peace, though in many a professed discourse on these subjects, the truth it contains has been strangely forgotten, or kept out of sight.

"This is most certain, that, to reduce christians to unity of communion, there are but two ways that may be conceived probable; the one by taking away diversity of opinions, touching matters of religion; the other by shewing, that the diversity of opinions, which is among the several sects of christians, ought to be no hinderance to their unity in communion. Now the former of these is not to be hoped for without a miracle. What then remains, but that the other way must be taken, and christians must be taught to set a higher value upon those high points of faith and obedience, wherein they agree, than upon those of less moment, wherein they differ; and understand, that agreement in those ought to be more effectual to join them in one communion, than their difference in other things of less moment to divide them.

"Let all men believe the scriptures, and them only, and endeavour to believe them in the true sense, and require no more of others, and they shall find this not only a better, but the only means to restore unity. And, if no more than this were required of any man to make him capable of church communion, then all men, so qualified, though they were different in opinion, yet, notwithstanding any such difference, must be, of necessity, one in communion.

"The presumptuous imposing of the senses of men upon the general words of God, and laying them upon men's consciences together; this vain conceit, that we can speak of the things of God better than in the words of God; this deifying our own interpretations, and enforcing them upon others; this restraining of the Word of God from that latitude and

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