Acts xx. representing his parting with the Ephesian Church, is well-selected as a specimen.

The chapter succeeding, on "his heavenly-mindedness," affords a good definition of the subject in the very first sentence. "True religion consists in the subjugation of the body to the soul, and of the soul to God." We have observed this as a peculiarity in this writer: she almost uniformly comprises in the opening of every chapter substantially the principle which it is to discuss. For example, we will take the commencement of the succeeding department, which embraces "a general view of the qualities of St. Paul; his knowledge of human naturehis delicacy in giving advice or reproof-his integrity." The chapter opens thus:

There is in St. Paul's writings and conduct, such a warmth and openness; so much frankness and candor; such an unreserved pouring out of his very soul; such a free disclosure of his feelings, as well as of his opinions; such an elevation, mingled with such a soberness of thinking; so much social kindness, with so much divine love; so much practical activity, with such deep spirituality; so much human prudence, with so much of the wisdom that is from above; so much tenderness for the persons of men, with so little connivance at their faults; so much professional dignity, with so much personal humility,--as it would be difficult to find in any other human being. p. 61.

This first sentence is an epitome of the chapter. Onė impressive observation we cannot withhold.

Had a late noble and polished preceptor (Lord Chesterfield) been as conversant with the holy scriptures as he unquestionably was with polite literature, and had his principles been as sound as bis taste, he would have had no occasion to look farther than the writings of Paul of Tarsus for the most complete illustration of that favorite maxim, the adoption of which he so repeatedly enjoined on his misguided pupil. His fine sense, under the influence of religion, would have led him, while he pressed the injunction, to give it all it wanted, a right direction. He would have found the suaviter in modo accompany the fortiter in ré more uniformly in our apostle than in any other writer. p. 82.

It is grievous in an essay of this description, and in the very midst of such sentiments as these, to find such a writer descending to trifle upon the subject of the apostle's supposed visit to this country; mingling conjecture with fact, and weaving legend with inspired truth. See p. 88.

"St. Paul on the love of money," is a severe arraignment of a worldly spirit, and we particularly call the attention of professors of religion to the following passage:

Even among professing Christians, who speak with horror of public diversions, or even of human literature, as containing the essence of all sin, yet seem to see no turpitude, to feel no danger, to dread no responsibility, in any thing that respects this private, domestic, bosom sin; this circumspect vice, this discreet and orderly corruption. Yet the sins which make no noise are often the most dangerous, and the vices of which the effect is to procure respect, instead of contempt, constitute the most deadly snare. p. 104.

"On the genius of Christianity as seen in St. Paul," the principle of a free salvation is traced as branching into a variety of ramifications of a practical character.

His "respect for constituted authorities" is clearly demonstrated: we earnestly recommend it to serious consideration; and venture to promise a repayment of pleasure and profit for the time and attention bestowed upon it, in a fine close to the 17th chapter, which delineates the character of Voltaire, and the revolutionary catastrophe which he hastened: p. 176, 180, are indeed specimens of fine writing.

"St. Paul's attention to inferior concerns" is detailed with considerable interest, and crowned with a beautiful comment on the epistle to Philemon relative to Onesimus.

"St. Paul on the resurrection" is a sublime part of the essay, and some powerful appeals are made to the heart, founded on the 15th chapter of the first epistle to the Corinthians. In commenting upon the matchless climax of the final victory over death and "the grave," Mrs. More observes "it is almost profane to talk of beauties where the theme is so transcendant; but this is one of the rare instances in which amplification adds to spirit, and velocity is not retarded by repetition." p. 221.

"St. Paul on prayer, thanksgiving, and religious joy" is finely devotional; and a correct exposition is given (p. 227,) of those impressive but frequently misunderstood precepts, "pray always," "pray without ceasing."

"St. Paul an example to familiar life" is more desultory, but not less interesting than the preceding chapters.

"On the superior advantages of the present period for the attainment of knowledge, religion, and happiness," the writer remarks (p. 300,)

Had any patriarch or saint, who was permitted only some rare and transient glimpses of the promised blessing, been allowed, in prophetic vision, to penetrate through the long vista of ages, which lay in remote futurity before him-had he been asked, whether, if his power concurred with his choice, in what age and in what nation he would have wished his lot assigned him-is it not more than proba

ble that he would have replied-IN GREAT BRITAIN, IN THE BEGINNING OF THE NINETEENTH CENTURY!

The last chapter contains a "cursory inquiry into some of the causes which impede general improvement." This, with the preceding dissertation, may be considered as suggested by the whole character of the volumes, rather than arising out of the particular subject, but they form together an impressive close to an interesting work.

Mrs. More has not been always accurate in her statements, of which we have a singular example in the sixth chapter, p. 150. Vol. i. where it is said "Jesus never had divine honors paid him." This writer would be the last to impugn the Deity of Christ, and from the connexion of these words her intention may be gathered; but it is incautiously expressed, and the sentence, as it stands, negatives an obvious fact; for nothing can be more certain than that Jesus was worshipped, even during his pilgrimage.

In a work of this description we are sorry to observe expressions degrading to so exalted a subject. Several instances might be adduced-such as "clubbed their opinions, and picked out the best from each sect," p. 8.- tally with a dovetailed correspondence," p. 27. God did not "see fit to be at the expense of a perpetual miracle," p. 41.-" the very heart's core of piety," p. 242.

With respect to the style in general-it is more beautiful than sublime-more familiar than correct-more simple than energetic. Its equality leaves us little to select and the passages transcribed were chosen, not because they had any claims of superiority in style, but because of the sentiments which they contained. We submit one more extract, as affording a complete specimen of the style of this writer, both in its simplicity and beauty-particularly as it appears to us to comprehend its whole character.

Alexander, though he had the magnanimity to declare to his illustrious preceptor, that he had rather excel in knowledge than in power, yet blamed him for divulging to the world those secrets in learning, which he wished to confine exclusively to themselves. How would he have been offended with the Christian philosophy, which, though it has mysteries for all, has no secrets for any! How would he have been offended with that bright hope of glory, which would have displayed itself in the same effulgence to his meanest soldier, as to the conqueror of Persia !

But how would both the monarch and the philosopher have looked on a religion which, after kindling their curiosity, by intimating it had greater things to bestow than learning and empire, should dash

their high hopes, by making these great things consist in poverty of spirit, in being little in their own eyes, in not loving the world, nor the things of the world.

But what would they have said to a religion which placed humanintellect in an inferior degree in the scale of God's gifts; and even degraded it from thence when not used to his glory? What would they have thought of a religion, which, so far from being sent exclusively to the conquerors in arms, or the leaders in science, frankly declared at its outset, that "not many mighty, not many noble were called;" which professed, while it filled the hungry with good things, to send the rich empty away?

Yet that mysterious HOPE which Alexander declared was all he kept for himself, when he profusely scattered kingdoms among his favorites-those ambiguous TEARS which he shed, because he had no more worlds to conquer; that deeply felt, but ill understood hope, those undefined and unintelligible tears, mark a profound feeling of the vanity of this world, a more fervent panting after something better than power or knowledge, a more heartfelt "longing after immortality," than almost any express language which philosophy has recorded.

"Learn of me" would have been thought a dignified exordium for the founder of a new religion by the masters of the Grecian Schools; but when they came to the humbling motive of the injunction, “for I am meek and lowly in heart," how would their expectations have been damped! They would have thought it an abject declaration from the lips of a great Teacher, unless they had understood that grand paradox of Christianity, that lowliness of heart was among the highest attainments to be made by a rational crea

ture.

When they had heard the beginning of that animating interroga tion, "Where is the wise? Where is the disputer of this world?" methinks I behold the whole portico and academy emulously rush forward at an invitation so alluring, at a challenge so personal: but how instinctively would they have shrunk back at the repulsive ques tion which succeeds; "Hath not God made foolish the wisdom of this world?" Yet would not Christianity, well understood and faithfully received, have taught these exalted spirits, that to look down upon what is humanly great, is a loftier attainment than to look up to it?

Would it not have carried a sentiment to the heart of Alexander, a system to the mind of Aristotle, which their respective, though differently pursued, careers of ambition utterly failed of furnishing to either? p. 18.

158

ART. XIV. The Journal of a Mission to the Interior of Africa, in the year 1805. By MUNGO PARK. Together with other Documents, official and private, relating to the same Mission. To which is prefixed, an Account of the Life of Mr. Park. London, Murray. 1815.

THE volume which we now announce, has long been considered by geographers and the opposers of the slave-trade, as an important desideratum. By the very able manner in which a difficult task has been performed by the editor and compiler of it, the memory of a serviceable and highly-gifted member of society has been vindicated from various reports prejudicial to his mer.tal attainments; at the same time that it has been proved that his judgment of the best means of accomplishing, was equal to his zeal in the execution of a great enterprise, undertaken not from the stimulus of gain, but from that generous devotion to public utility, and that high ambition for virtuous fame, without which nothing great can be performed, because nothing great will be attempted, but which by ordinary minds will never be appreciated or understood. It has frequently been asserted, that Mr. Mungo Park not only did not write that abstract of his Travels which was laid before the African Association in 1797, and which is now known to have been drawn up by the pen of Mr. Bryan Edwards, but that he was incapable of any literary composition, the whole narrative of his travels having been drawn from him by minute and repeated questions. Thus an intelligent man, who had improved an early classical education by subsequent habits of constant study and reflection, has been represented as a mere practical drudge, who carried in his mind stores which he knew neither how to use nor to communicate.

But a more serious charge has been brought forward against him, by some who have not scrupled to represent him as giving his testimony in favor of the forcible subjugation of the negroes to the miseries of domestic slavery. This charge has been made by men whose interest led them to desire the sanction of Mr. Park's experience of the character and habits of the Africans, in order to support their infamous traffic in human blood: and the fact is clearly made out by the editor of the Journal, and forms not the least interesting part of his biographical memoir.

Where nothing is superfluous, selection becomes difficult. And, since the merit and utility of biography do not depend upon brilliant passages, or whatever comes under the denomination of fine writing; detached pages, however chosen, can