August, they left Kouka, and on the 26th of January 1825, reached Tripoli.

The information obtained respecting the long agitated questions concerning the course of the Niger and the Nile, is so slight and indefinite as to leave the matter just where it was before. In fact, there seems to be such a confusion of names and courses, that, having no favourite hypothesis to maintain, we have exempted ourselves from the trouble of attempting to unravel them.

It should seem from all that was collected on the subject, that the common reports concerning the death of Mungo Park were substantially true. An Arab, of great influence at Sackatoo, stated positively, that he was at Boosa, when the whitemen were wrecked on some ledges of rock just below the town. The natives assailing them with arrows, the two Europeans jumped into the water and were drowned. Bello confirmed this statement, and added, that he had once had in his possession a double-barrelled gun which was taken in the boat. It was the dry season, or the rocks would have been passable.

Major Denham made two attempts to effect the circuit of the lake Tchad : his failure leaves it in some degree uncertain whether it have any outlet.

A large Appendix contains various papers connected with the mission, and among them, the letters from El-Kanemy and Bello to the King of England. Some interesting illustrations of natural history are given. The plates are well executed, but the views are evidently the efforts of an unpractised pencil. The camera lucida would be a useful companion to a traveller deficient in graphic dexterity.

It is understood that Captain Clapperton is now on his way from the coast of Benin, in an attempt to reach the dominions of Bello by a shorter and more direct route.

Art. IV. Sermons, Expositions, and Addresses at the Holy Com• munion. By the late Rev. Alexander Waugh, A.M. Minister of the Scots' Church in Miles-Lane, London. To which is prefixed, a short Memoir of the Author. Second Edition. 8vo. pp. xxxvi. 338. Price 10s. 6d. London. 1825.

T is the remark of a celebrated Roman poet, that' in poetry 'neither gods nor men will tolerate mediocrity.' There are some persons who are disposed to apply a similar principle, or one still more severe, to Sermons; and who consider no pulpit compositions as entitled to public acceptance, or fit to be endured, unless they are adorned with all the graces and attrac

tions, if not of poetry, yet of the highest and most consummate oratory.

When the multiplicity of such compositions already published is considered, it cannot be thought unreasonable to insist, that those henceforth given to the world, shall be characterized by orthodoxy and good sense, and by a respectable portion of vigour, if not of elegance, both of conception and expression. But to demand that every volume of Sermons shall be a specimen of finished eloquence, is not only to demand more than is expected in any other department of literature, but to misapprehend in some measure the nature and design of "the ministry of reconciliation." Poetry and secular eloquence are addressed to persons whose minds are presumed to have been cultivated and refined by education; but, "unto the poor the gospel is preached." The primary object of the poet is to please; that of the preacher is to instruct, to convince, and to persuade. The poet seeks to influence the subordinate faculties of the mind, the taste and the fancy; the orator whose subject is not of a religious nature, is far more at liberty to work on these principles than the Christian minister, who must seek to move the affections only through the medium of the intellect, and whose primary aim ought to be, "to commend himself to the conscience of every man in the sight of God." It is true, undoubtedly, that the subjects which constitute the materials of his ministry are, some of them, susceptible of imaginative decoration; and that all of them possess such ineffable grandeur and importance, that they may well excite the most profound and intense emotions. That perception, however, of their grandeur and importance which is an indispensable prerequisite to a just and impressive representation of them, tends necessarily to solemnize and overawe the mind, to repress imagination's airy wing,' and to exclude as irrelevant and injurious, those exaggerations and embellishments to which secular eloquence owes much of its effect. It was in conformity with the requirements of their subject, as well as in accommodation to the necessities of their hearers, that the Apostles determined to preach the gospel" in simplicity, and not with the enticing words of man's wisdom." In subsequent times, the most eloquent, or at least, the most oratorical preachers and writers have not always been, nor are they fitted to be, the most powerful and successful; and we doubt much whether the magnificence and sublimity of Howe are ordinarily as effective for usefulness, as the familiar and unadorned urgency of Baxter, compared with which, the exuberant brilliance of Taylor appears utterly puerile and impotent.

By these remarks, we are far from intending to maintain,

that eloquence is inadmissible in the statement of religious truth; or that, when employed in consistency with the great ends of religious instruction, it is not entitled to high admiration. We must however, contend, that in religious compositions, a profusion of ornament is altogether misplaced; and that such compositions may be eminently adapted to their primary object, and deserving, of course, of universal acceptance, though they have scarcely any pretensions to eloquence.

There is a perverse taste which prevails in the present day, not so much among the readers of religious publications, as among the hearers of the gospel; and which many preachers seem disposed to gratify. This perversity, it is not easy to define or to characterize; but in general it may be described as a predilection for what is startling and extravagant, in opposition to what is simple, natural, and edifying. No attentive observer of the religious world can have failed to remark, that there are multitudes to whom the most wholesome instruction is distasteful, unless recommended by a profusion of spiritual sauces and stimulants. In various parts of the kingdom, and no where more than in the metropolis, the superabundance of the supply seems to have rendered the hearers of the gospel capricious and fastidious. Turning away in disgust from the most momentous truths exhibited in a pure and simple style, there are many who must be caught by impertinent anecdotes, by vulgar witticisms, by startling but inapposite similitudes, by abrupt and unnatural transitions, and by far-fetched and fantastic illustrations. A century ago, it was thought a most felicitous description of good writing, when it was characterized as ' natural but not obvious; but the style accommodated to this perverse taste is neither natural nor obvious. It is greatly to be deplored, that there are so many preachers who seem to aim at pleasing by studying to say what is calculated to surprise and astonish, rather than to instruct and improve. And it is also devoutly to be wished, that, if all who attend on Christian or dinances cannot be taught to distinguish that eloquence which is genuine from that which is false or vulgar, they would at least learn to give a respectful attention to sound thinking "without ambition, and a pure style without affectation.'

From the complexion of the preceding remarks, the reader may perhaps infer, that the volume of Discourses which we are now to notice, like the general mass of such publications, states common ideas in common language, presenting little deserving either of praise or censure, too bad for a blessing, "too good for a curse.' No inference could be more erroneous. Mr. Waugh's Sermons exhibit, in almost every page, unequivocal marks of character and individuality, without man

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nerism and without extravagance. They are distinguished, not by the eccentricity, but by the superiority of the talents displayed in them. We may apply to these sermons Solomon's description: "Because the preacher was wise, he still taught "the people knowledge. The preacher sought to find out ac Iceptable words, and that which was written was upright, "even words of truth." The sentiments are evangelical and instructive; and the language is not only correct, but polished, sometimes splendid. The doctrines which are exhibited most prominently are, happily, not distinguished by great novelty, for they are the vital and essential principles of the gospel; but the Author's illustration of them is marked not unfrequently, by considerable novelty as well as beauty. With an intellect clear, vigorous, and judiciously disciplined, he combined a cultivated fancy and a taste singularly refined and elegant. There are few volumes of sermons from which it would be possible to select so many vivid and graphical descriptions, both of the scenes of external nature, and of the diversified emotions, and conduct, and circumstances of human beings. The multiplicity and the beauty of these pictures constitute one of the most striking characteristics of the volume. Along with this power of portraying interesting scenes and situations, this talent for poetical embellishment, Mr. Waugh displays no ordinary capacity for philosophical discussion. By many readers, these sermons will be thought to display too much of abstraction and refinement, and some parts of the volume will perhaps appear deficient in evangelical richness and unction. It must be allowed, indeed, that it is adapted to intelligent and literary, rather than to uneducated and ill-informed readers; but the greater proportion of it is fitted to gratify and delight, as well as to instruct and edify the plainest and least cultivated understanding. It may be added, that the volume contains many very striking and interesting appeals to the heart and the conscience; though it is to be regretted, that several of the discourses do not conclude with a longer and more pointed application. The abruptness with which they close, is almost the only indication that they are posthumous; for, in other respects, they are not only accurate, but polished and elaborate compositions. On the whole, it may not only be confidently affirmed, that this volume will form an honourable and permanent memorial of the piety, talents, and acquirements of its much lamented Author; but when it is considered, that these discourses were written only once, and without any view to publication, that the writer died in the thirtieth year of his age, and the fifth of his ministry, and that the disease which terminated his earthly labours had been

working in his frame several years before he entered on the ministry, it may well be doubted whether there are ten preachers in the kingdom, from whose manuscripts, under such circumstances, such a volume could have been selected.

Having said thus much respecting the general character of the present volume, we shall now give a slight notice of each discourse and a few specimens.

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Sermon I., founded on 1 Cor. ii. 2., is a long and carefully written discourse, exhibiting prominently almost all the leading facts and doctrines of the Christian system, and containing some very striking and splendid passages. Sermon II. is a perspicuous and useful discourse, on the Grace and • Condescension of the Son of God,' from 2 Cor. viii, 9. Sermon III., Meditation at the tomb of the Risen Saviour,' from Mat. xxviii. 6., Come, see the place where the Lord lay,'--is an elegant sermon, defective chiefly, as not containing a distinct statement of the doctrines connected with the resurrection of the Redeemer. Sermon IV., ' Gratitude for victory over the last enemy,' 1 Cor. xv. 57.,-is a beautiful but unfinished sermon; it does not advert at sufficient length to the means by which the blessing has been procured. Sermon V., on the consolations of Religion,' John xiv. 1. is a powerful and eloquent statement of the evils of life, and of the advantages of religion; though chargeable with some degree of vagueness and generality. Sermon VI., The privileges of 'the sons of God,' John i. 12. This sermon contains some expressions which a captious criticism and an over-sensitive orthodoxy may condemn; but, on the whole, it is a very admirable one. Sermon VII., from the words, John xi. 35, Jesus wept,' is one of the finest in the volume, and one of the most pleasing discourses we have lately met with. Sermon VIII. from Luke xi. 42. presents a philosophical and ingenious discussion on the nature, possibility, and advantages of love to God. This discourse would, however, have been considerably improved, if the Author had exhibited more fully the love of God in redemption, as the only instrument that can effectually conquer the enmity of the carnal mind against God. Sermon IX. from 1 Ephes. ii. 12, is an able demonstration of the depravity of mankind, from their natural forgetfulness of God. Sermon X. The opposite tendency of sin and of righteousness.' Rom. vi. 16. Though not the most interesting, this is the longest and perhaps the most elaborate discourse in the volume. It contains a masterly and philosophical defence and illustration of the various propositions implied in the text. The subjects of Sermons XI. and XII. are, Knowledge' and Charity. Both of them are

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