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after carrying one near thirty years, he faw them come into ge

neral ufe.'

Mr. Hanway's manners were plain, benevolent, and attractive like his works, the manner was as winning as the fubftance was interefting. In him, rebuke affumed the form of friendly counfel; and, when it went farther, it was the fault, not the man, which was reprehended. In the anecdotes there is much pleafantry. We fhall felect the following.


During the progrefs of Mr. Hanway's exertions in favour of chimney fweepers, he addreffed a little urchin, after he had fwept a chimney in his own house;" Suppofe now I give you a fhilling." "God Almighty bless your honour, and thank you!" " And what if I give you a fine tie-wig to wear on May-day, which is juft at hand?" "Ah blefs your honour! my master won't let me go out on May-day.""No: why not?" "He fays its low life."


May we venture to add a fimilar one? a chimney-fweeper's boy had been often beaten for neglect; but he remained in, corrigible. You dog, faid his master! I will beat you no more; but I will degrade you-you fhall be bound an apprentice to a taylor. The threat fucceeded; and the boy grew more careful, after paffionately deprecating fo great a difgrace.

We fhall add one other circumftance, as a proof of his fancy,


Among the ornaments of his with-drawing room, were fome, which deferve to be mentioned, because they help to illuftrate his character. He had procured portraits of fix of the most celebrated beauties, one of which was of the actress Adrienne le Couvreur, who died in the arms of Voltaire. The fe portraits, being all of the fame fize, he employed an ingenious workman to attach together, by a ribbon curiously carved and gilded, which extended feveral feet, fo as to admit of their hanging in an uniform manner. On the fmooth parts of this ribbon, which were glazed, were written fome lines in praife of beauty; and over all was a ftatute reprefenting humility. At the bottom hung a mirror, juft fufficiently convex to reflect a lady who looked in it of the fize of the portraits. Round the frame of the mirror was painted,


"Wert thou, my daughter, fairest of the feven
Think on the progrefs of devouring time,
And pay thy tribute to Humility."

Need we add, after this, that he was a bachelor?

But we must conclude, by repeating our commendations of

Mr. Hanway's conduct, and of the Life. a monument to the fame of his patron; gotten as the Phidias who executed it.

Mr. Pugh has raifed and will not be for

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Poems on Various Subjects. By H. J. Pye, Efq. 2 Vols. 8vo. 125. in Boards. Stockdale.

THE 'HE principal, though not most numerous part, of those poems has appeared before; and we have at different times teftified our approbation of the fix Olympic Odes tranflated from Pindar, Faringdon Hill, the Progrefs of Refinement, and the elegant verfion of the late king of Pruffia's poem on the Art of War. The leffer original poems in this collection, fuch as fongs, occafional verfes, &c. do not appear to be executed with that ease and spirit which writers of an inferior class frequently attain in fuch kinds of compofition. A fublime and vigorous mind finds more difficulty in adding grace to a trifling fubject, than treating an important one with energy and propriety. Some others are of a fuperior order. The poem on Shooting is extremely clear and harmonious, confidering the difficulty of the subject; and will amufe, poffibly inftruct, the fportfman. A Syftematic Treatife on the best and fureft Methods of destroying our innocent Fellow-creatures, will not, however, we believe, afford equal pleasure to the humane mind.

The Parfonage improved, in which the modern tafte for improvement, when carried to excefs, is juftly ridiculed, poffeffes confiderable merit. Six odes on the following fubjects,

the Divine Omniprefence, the Birth of the Prince of Wales, Liberty, Beauty, and Harmony,' are equally entitled to applaufe. That on Beauty appears to us peculiarly fpirited and harmonious; and we truft no reader of tafte, who peruses the fubfequent extract, will diffent from our opinion.

When at the Eternal's dread command

From Chaos rofe this fabric fair,
He bade thy ornamenting hand
O'er all creation fpread it's care.
By thee was Earth's maternal breast
Involv'd in verdure's radiant vest,
Heaven's fpacious arch thy tints embue
With the deep azure's dazzling hue,
Q'er the bleak hill thy order bade
The foreft fpread luxuriant fhade,
Thy fingers through the irriguous mead
The river's fhining current lead
Till it's increafing waters gain

The unconfin'd expance of Ocean's vast domain.

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Waves not a beech its leafy bough
To fhade the mountain's hoary brow;
Bends not an ofier dank to lave
It's branches in the paffing wave.
Down the rude cliff's tremendous fide
Pours not a stream it's whitening tide,
Nor arch'd by filver poplars, cool
Spreads it's fmooth breast the lucid pool,
But every Mufe fhall read thy care,

Shall trace thy vagrant step, and mark thy pencil there.
But in the lovely Virgin's eye

And polished form, and blooming face,
Thy faireft luftre we defcry,
And gaze upon thy purest grace,
Ah fay! can all the mingled flowers
Whofe rofeate leaves, the circling hours
On earth's green bofom lavish fling,
When genial Zephyr breathes the spring,
Please like the maid whofe charms infpire
The glowing wifh of young defire ?
Though blush with varied dies the trees,
Though fweets ambrofial load the breeze,
Flies every bloom, fades every green,

Till female beauty deign to crown the enchanting scene.' We have, likewise, nine elegies; the fourth, which contains a Partridge's Lamentation on the Night preceding the first of September, is pathetic, and, in our opinion, the best of them. We apprehend we have seen it before in an Annual Register. There is a little novelty in the idea; but we cannot pay the fame compliment to any of the others.

From this concentration of Mr. Pye's poems, the refult of our judgment is, that he poffeffes an eminent fhare of claffical tafte, that his diction is correct and elegant, and his numbers harmonious. His invention is not equal to his judgment; whatever he adopts he embellishes, and almost makes his own, by the propriety of its application, and felicity of his expreffion.

A Summary View of the Heavenly Dodrines of the New Jeru
falem Church, which was foretold by the Lord in Daniel,
Chap. vii. 13, 14; and in the Apocalypfe, Chap. xxi. 1, 2.
The whole collected from the Theological Writings of the Hon.
Emanual Swedenborg. 8vo. 25. Evans.

HIS Summary View is collected from the theological writings of the famous Swedenborg, and has the merit, we fuppofe, of containing the quinteffence of the numerous volumes written by this author on fubjects of divinity; we


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may also add, of exhibiting fuch a fpecimen of this clafs of his works, as we believe will content any reasonable reader.

It is to be lamented that a good and well-meaning man, with a mind fo full of ideas as that of Swedenborg, fhould not have poffeffed that sobriety of reafon necessary to conduct him with more coolness and fimplicity on the important topics of religion. Whatever, in the intelligible parts of this epitome, may be called new with regard to opinion, is feldom or never established by any thing like argument: much is taken for granted that ought to be proved. Where the author, Mr. Swedenborg, condefcends to adopt opinions already received, and which have the fanction of common fenfe, we do not find any thing in his manner to give them force or interest, except an ejaculatory earnestnefs, fometimes a better proof of zeal than of knowlege. But the greater part of Mr. Swedenborg's theological ideas, unless his epitomizer has done him injustice, appears to be the offspring of a myftic enthusiasm, and calculated more to puzzle whatever is clear and intelligible, and to promote, we fear, a fanatic fpirit, than to lead the mind to any rational conceptions of the divine œconomy, as displayed in the Holy Scriptures.

The Doctrine of Life for the New Jerufalem, from the Commandments of the Decalogue. Tranflated from the Latin of the Hon. Emanuel Swedenborg. The Second Edition. 12mo. 1s. 6d. Buckland.

THIS HIS famous vifionary can occafionally be practical; but in his most useful doctrines we perceive, as has been just remarked, a mixture of fancy, fometimes of fanaticism and myfticifm. The Preface is addreffed first to the learned, next to the unlearned reader: both are told, in plain terms, that they must feek God's will in the Decalogue. We shall tranfcribe the different heads into which this work, more peculiar in its form than in its matter, is divided.

I. That all Religion hath relation to Life, and that the Life of Religion is to do Good. II. That no one can do Good, which is really Good, from himself. III. That fo far as Man fhnnneth Evils as Sins, fo far he doth what is Good, not from himself, but from the Lord. IV. That fo far as any one fhuns V. That fo far as any Evils as Sins, fo far he loves Truths. one fhuns Evils as Sins, fo far he hath Faith, and is Spiritual. VI. That the Decalogue teaches what Evils are Sins. VII. That Murders, Adulteries, Thefts, falfe Witnefs of every Kind, with the Concupifcence (or inward Thoughts and Defires) prompting thereto, are Evils which ought to be fhunned as

Sins. VIII. That fo far as any one fhuns Murders of every Kind, as Sins, fo far he hath Love towards his Neighbour." IX. That fo far as any one fhuns Adulteries of every Kind, fo far he loves Chastity. X. That fo far as any one fhuns Thefts of every Kind, as Sins, fo far he loves Sincerity. XI. That fo far as any one fhuns falfe Witnefs of every Kind, as Sins, fo far he loves Truth. XII. That it is not poffible for any one to fhun Evils as Sins, fo that he may hold them inwardly in Averfion, except by Combats against them. XIII. That Man ought to fhun Evils as Sins, and to fight against them as from himfelf. XV. That if any one fhuns Evils from any other Motive than because they are Sins, he doth not fhun them, but only prevents their appearing in the Eyes of the World.'

We have, in our former article, given fome account of our author's doctrine, but as we unfortunately are not of the initiated, we fear to pry too deeply into facred myfteries, with unhallowed eyes. If any one can present the fubftance of the following paffage in fhorter words than those of the author, we will become his difciple; nay more, we will abridge all Emanuel's works for the ufe of ftudents, and illuftrate them with a liberal commentary, for those of higher ranks. It may be, however, neceffary to fay fomewhat by way of introduction.

Under the fifth head, our author tells us, that faith and life are as diftinct as thinking and doing. The one relates to the understanding, the other to the will. Whoever knows the diftinction or conjunction between the latter, knows the diftinction or conjunction between the former; fo that what follows are premifes relating to the understanding and the will.

Man hath two faculties, one of which is called will, and the other understanding; thefe faculties are diftinct from each other, but they are fo created that they may be one, and when they are one, they are called mind; wherefore the human mind confifts of those two faculties, and all the life of man is therein. As all things in the univerfe, which are according to divine order, have relation to good and truth, fo all things appertaining to man have relation to the will and the understanding, for the good appertaining to man is of his will, and the truth appertaining to him is of his understanding, thefe two faculties. being the recipients and fubjects thereof, the will being the recipient and fubject of all things appertaining to good, and the understanding being the recipient and fubject of all things appertaining to truth; goodneffes and truths have no other place of abode with man, confequently love and faith have no other place of abode, inafmuch as love hath relation to good and good to love, and faith hath relation to truth and truth to faith. Nothing is of more concern to know, than how the will and understanding form one mind; they form one mind as good and truth make one; for a fimilar marriage exists be


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