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after carrying one near thirty years, he saw them come into neral use.

Mr. Hạnway's manners were plain, benevolent, and attractive : like his works, the manner was as winning as the substance was interesting. In him, rebuke assumed the form of friendly counsel; and, when it went farther, it was the fault, not the man, which was reprehended. In the anecdotes there is much pleasantry. We shall select the following.

. During the progress of Mr. Hanway's exertions in favour of chimney sweepers, he addressed a little urchin, after he had swept a chimney in his own house; “ Suppofe now I give you a fhilling.” “God Almighty bless your honour, and thank you!" *o And what if I give you a fine tie-wig to wear on May-day, which is just at hand?" "6 Ah bless your honour! my master won't let me go out on May-day:"-" No: why not?” “ He says its low life.”

May we venture to add a similar one ? a chimney-sweeper's boy had been often beaten for neglect ; but he remained in, corrigible. You dog, said his master! I will beat you no more; but I will degrade you—you shall be bound an apprentice to a taylor. The threat succeeded ; and the boy grew more careful, after passionately deprecating so great a disgrace,

We shall add one other circụmstance, as a proof of his fancy,

• Among the ornaments of his with-drawing room, were some, which deserve to be mentioned, because they help to illustrate his character. He had procured portraits of six of the most celebrated beauties, one of which was of the actress Adrienne le Couvreur, who died in the arms of Voltaire. These portraits, being all of the fame fize, he employed an ingenious workman to attach together, by a ribbon curiously carved and gilded, which extended several feet, so as to admit of their hanging in an uniform manner. On the smooth parts of this ribbon, which were glazed, were written fome lines in praise of beauty ; and over all was a statute representing humility. At the bottom hung a mirror, just fufficiently convex to reflect a lady who looked in it of the size of the portraits. Round the frame of the mirror was painted,

“ Wert thou, my daughter, fairest of the seven ;
Think on the progress 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 Lite. Mr. Pugh has raifed a monument to the fame of his patron ; and will not be forgotten as the Phịdias who executed it,


Poems on Various Subjects. By H. J. Pye, Esg. 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 testified our approbation of the fix Olympic Odes translated from Pindar, Faringdon Hill, the Progress of Refinement, and the clegant version of the late king of Prussia's poem on the Art of War. The lesser original poems in this collection, such as fongs, occasional verses, &c. do not appear to be executed with that ease and spirit which writers of an inferior class frequently attain in such kinds of composition. A fablime and vigorous mind finds more difficulty in adding grace to a trifling subjekt, than treating an important one with energy and propriety. Some others are of a superior order. The poem on Shooting is extremely clear and harmonious, considering the difficulty of the subject; and will amuse, poflibly instruct, the fportsman. A Systematic Treatise on the best and surelt Me. thods of destroying our innocent Fellow-creatures, will not, however, we believe, afford equal pleasure to the humane mind.

The Parsonage improved, in which the modern talte for improvement, when carried to excess, is juftly ridiculed, porfeffes confiderable merit. Six odes on the following subjects, 'the Divine Omnipresence, the Birth of the Prince of Wales, Liberty, Beauty, and Harmony,' are equally entitled to applause. That on Beauty appears to us peculiarly spirited and harmonious; and we truft no reader of tafte, who peruses the subsequent extract, will diffent from our opinion.

! When ac the Eternal's dread command
From Chaos rose this fabric fair,
He bade thy ornamenting hand
O’er all creation spread it's care.
By thee was Earth's maternal breaft
Involv'd in verdure's radiant veit,
Heaven's spacious arch thy tints embue
With the deep azure's dazzling hue,
O'er the bleak hill thy order bade
The forest spread luxuriant shade,
Thy fingers through the irriguous mead
The river's shining current lead
Till it's increasing waters gain
The unconfin'd expance of Ocean's vast domaine

« Glows not a shrub with vivid bloom
Mid the recesses of the vale ;
Sheds not a flower it's rich perfume.
To scent the pinions of the gale ;

Waves not a beech its leafy bough
To Thade 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 Muse shall 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 lustre we descry,
And gaze upon thy purelt grace,
Ah say! can all the mingled flowers
Whose roseate leaves, the circling hours
On earth's green bosom lavish fing,
When genial Zephyr breathes the spring,
Please like the maid whose charms inspire
The glowing wish of young desire ?
Though blush with varied dies the trees,
'Though sweets ambrosial 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 same compliment to any of the others,

From this concentration of Mr. Pye's poems, the result of our judgment is, that he possefses an eminent share of clasical taste, that his diâion 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 ex



A Summary View of the Heavenly Do&rines of the New Jeru.

Salem Church, which was foretold by the Lord in Daniel, Chap. vii. 13, 14; and in the Apocalypse, Chap. xxi. 1, 2. Tbe whole collected from the Tbeological Writings of the Hon.

Emanual Swedenborg. 8vo. Evans. THIS Summary View is collected from the theological

writings of the famous Swedenborg, and has the merit, we suppose, of containing the quintessence of the numerous volumes written by this author'on subjects of divinity; we


may also add, of exhibiting such a specimen of this class 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 so full of ideas as that of Swedenborg, should not have poflefled that fobriety of reason 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 seldom or never established by any thing like argument: much is taken for granted that ought to be proved. Where the author, Mr. Swedenborg, condescends to adopt opinions already received, and which have the sanction of coinmon sense, we do not find any thing in his manner to give them force or interest, except an ejaculatory earneftness, sometimes 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 mystic enthusiasm, and calculated more to puzzle whatever is clear and intelligible, and to promote, we fear, a fanatic spirit, than to lead the mind to any rational conceptions of the divine economy, as displayed in the Holy Scriptures.

The Do&rine of Life for the New Jerusalem, from the Command

ments of the Decalogue. Translated from the Latin of the Hon. Emanuel Swedenborg. The Second Edition. 12mo. 15. 6d.

Buckland. T! HIS famous visionary can occasionally be practical ; but in

his most useful doctrines we perceive, as has been just remarked, a mixture of fancy, sometimes of fanaticism and mysticism. The Preface is addressed first to the learned, next to the unlearned reader: both are told, in plain terms, that they must seek God's will in the Decalogue. We shall transcribe 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. JI. That no one can do Good, which is really Good, from himself. Ill. That so far as Man fhonneth Evils as Sins, so far he doth what is Good, not from himself, but from the Lord. IV. That so far as any one fhuns Evils as Sins, so far he loves Truths.

V. That fo far as any one funs Evils as Sins, so far he hath Faith, and is Spiritual. VỊ. That the Decalogue teaches what Evils are Sins. VII. That Murders, Adulteries, Thefts, false Witness of every Kind, with the Concupiscence_(or inward Thoughts and Defires) prompting thereto, are Evils which ought to be shunned as


Sins. VIII. That so far as any one shuns Murders of every, Kind, as Sins, so far he hath Love towards his Neighbour. IX. That so far as any one shuns Adulteries of every Kind, so far he loves Chastity. X. That so far as any one shuns Thefts of every Kind, as Sins, fo far he loves Sincerity, XI. That so far as any one huns false Witness of every Kind, as Sins, fo far he loves Truth. XII. That it is not possible for any one to fhun Evils as Sins, so that he may hold them inwardly in Aversion, except by Combats against them. XIII. That Man ought to fhun Evils as Sins, and to fight against them as from himself. XV. That if any one shuns Evils from any other Motive than because they are Sins, he doth not fun 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 ini. tiated, we fear to pry too deeply into sacred mysteries, with unhallowed eyes. If any one can present the substance of the following passage in forter words than those of the author, we will become his disciple ; nay more, we will abridge all Emanuel's works for the use of students, and illustrate them with a liberal commentary, for those of higher ranks. It may be, however, necessary to say somewhat by way of intro. duction.

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

• Man hath two faculties, one of which is called will, and the other understanding; these faculties are distinct from each other, but they are so created that they may be one, and when they are one, they are called mind; wherefore the human mind consists of those two faculties, and all the life of man is therein, As all things in the universe, which are according to divine order, have relation to good and truth, so 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, these two faculties being the recipients and subjects thereof, the will being the recipient and subject of all things appertaining to good, and the understanding being the recipient and subject of all things appertaining to truth; goodnesses and truths have no other place of abode with man, consequently love and faith have no other place of abode, inasmuch 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 underıtanding form one mind; they form one mind as good and truth make one; for a fimilar marriage exists be


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