that it is a fleeting period, and far more favorable to our becoming truly religious than a later period of life. Especially, he takes occasion, from a consideration of the infelicities of old age, to entreat them to remember their Creator in the days of their youth. The general scope of the tropical language which he employs, is perfectly obvious, although it may not be so well understood as it was in his day. The heavenly bodies obscured, and the clouds returning after the rain, refer to the faculties, both bodily and mental, which it is the tendency of age greatly to impair. What a striking emblem of the wasted energies of the old is a cloud returning after the rain! If the body be the house (I. Cor. 5: 1.) then the intellectual faculties may be regarded as its keepers or tenants; they tremble. The blossoms of the almond-tree are white and are a striking metaphorical representation of the hoary head of an aged man. The grasshopper or locust, was poetically used among the ancients as figurative of old age. Let youth be admonished before these infirmities come upon them, to attend to their souls' concerns. Religion can make old age, with all its burdens, happy, and youth is the period to attend to religion. It is the rashest folly to postpone attention to it to that late period, when we shall have lost our interest in almost everything, and our ability properly to attend to anything, even the most trivial affairs.

Vanity of vanity, saith the Preacher; all is vanity. And moreover, because the Preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs. 10 The Preacher sought to find out acceptable words; and that which was written, was upright, even words of truth. The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd. 12 And further, by these my son, be admonished; of making many books there is no end; and much study is a weariness of the flesh. 13 Let us hear the conclusion of the whole matter; Fear God, and keep his commandments; for this is the whole duty of man. 14 For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.

Solomon closes his sermon by a formal repetition of his text. The great subject that filled his mind when he first opened his lips, filled it now that he was about to close them. He intimates that this was not his only attempt to do something to counteract the pernicious example which he had set. He still taught the people knowledge; and he was permitted to have some evidence that his words were not altogether in vain. He appends a striking summary of religion, that religion which can alone redeem the world from the charge of being utterly worthless, and once more carries the mind forward to that awful future, in the light of which he would have us contemplate the present, and seek to understand its mysteries, but especially its duties, and amazing responsibilities: "For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil."

NOTE.-For the convenience of the reader I have taken the liberty to add "Des Voeux's Analysis," and that also of " Holden," both esteemed as among the most judicious writers on the book of Ecclesiastes.

DES VOEUX'S ANALYSIS OF ECCLESIASTES.

PROP. I. "No labor or trouble of men in this world, can ever be so profitable as to produce in them a lasting contentment, and thorough satisfaction of mind."

Ch. 1: 4-11. 1st proof-The course of Ch. 3: 12-15. 2d observation-God is

of the second proof, with Ch. 4: 1. 4th-Men's neglect of prop

PROP. II. "Earthly goods, and whatever we can acquire by our utmost trouble and labor in this world, are so far from making us lastingly happy, that they may even be regarded as obstacles to our ease, quiet, and tranquility."

Ch. 6:1, 2. 2d proof-Insufficiency of Ch. 6: 7-9. 2d proof-Man's insatiable

PROP. III. "Men know not what is or is not truly advantageous to them; because they are either ignorant or unmindful of that which must come to pass after they are dead."

Ch 11 1-4. I. From the first proposi tion: We must give unto earthly goods, that stability which they are capable of. 5, 6. II. From the first and second proposition; We must in our conduct, conform to the design of Providence concerning us, and leave the success to God.

7-10. 111. From the three propositions, but especially Ch. 12: 1-8. from the third, we must seek for happiness beyond the grave.

9-12. Commendation of the
work from several conside-
rations.

13, 14. THE CONCLUSION of the
whole-That there must
be a state of true and solid
happiness for men in a fu-
ture state. In other words,
the fear of God, and keep-
ing his commandments, is
the whole of man, that is,
his chief good, his whole in-
terest, privilege, honor and
happiness, as well as duty:
for after this vain life is
past, another scene will
succeed, and men shall be
judged, and recompensed
according to their conduct,
secret as well as open, and
whether it may have been
good or evil.

HOLDEN'S ANALYSIS.

PARTL-THE VANITY OF ALL EARTHLY CONDITIONS, OCCUPATIONS AND PLEASURES.

SECT. I. The vanity of all earthly things.

(1. 2.)

SECT. II. The unprofitableness of human

labor, and the transitoriness of

human life. (1. 3—11.).

SECT. IX. The vanity of human pursuits

proved from the wickedness
prevailing in courts of justice,
contrasted with the righteous
judgment of God. (3. 15-17.)

SECT. III. The vanity of laborious inqui- SECT. X. Though life considered in it

ries into the ways and works

of man. (1. 12-18.)

SECT. IV. Luxury and pleasure are only vanity and vexation of spirit. (2.1-11.)

SECT. XI.

self, is vanity, for men die as
well as beasts, yet in the end,
it will be very different with
the spirit of man and that of
beasts. (3. 18, 22.)

Vanity is increased unto men,
by oppression. (4. 1—3.)
SECT. XII. The vanity of prosperity.
(4. 4.)
SECT. XIII. The vanity of folly, or of
'preferring the world to True
Wisdom. (4. 5-6.)
SECT. XIV. The vanity of covetousness.
(4.7-8.)

SECT. V. Though the wise excel fools,
yet, as death happens to them
both, human learning is but
vanity. (2. 12—17.)
SECT. VI. The vanity of human labor in
leaving it they know not to
whom (2 18-23.)
SECT. VII. The emptiness of sensual en-
joyments (2. 24-26.
SECT. VIII. Though there is a proper
time for the execution of all
human purposes, yet are they
useless and vain; the Divine SECT. XVI. Errors in the performance of

counsels, however, are im-
mutable. (3. 1-14.)

SECT. XV. Though society has its advan-
tages, yet dominion and em-
pire are but vanity. (4.9—16.)

divine worship, which ren-
der it vain and unprofitable.
(5.1-7.)

SECT. XVII. The vanity of murmuring SECT. XVIII. The vanity of riches; with

at injustice; for though the
oppression of the poor, and

the perversion of judgment

an admonition as to the moderate enjoyment of them. (5. 10-20.)

greatly prevail, they do not SECT. XIX. The vanity of avarice. (6.

escape the notice of the Al

mighty. (5. S-9.)

1-9.

PART II —THE NATURE, EXCELLENCE, AND BENEFICIAL EFFECTS OF WISDOM, OR

RELIGION.

SECT. XX. Since all human designs, la- SECT. XXV. The evil of wickedness bors, and enjoyments are vain, shows the advantage of true it is natural to inquire, What wisdom. (S. 8—13.) is good for man? What is his Supreme Good? (6. 10-12) The answer is contained in the remainder of the book. SECT. XXI. The praise of character and reputation. (7. 1.)

SECT. XXII. Affliction improves the heart and exalts the character of the wise. (7. 2-10.) SECT. XXIII. The excellence of wisdom. (7. 11-14.)

SECT. XXIV. An objection with the answer. (7. 15: 8. 7.)

SECT.

SECT. XXVI. An objection with the an-
swer. (8. 14: 9. 1.)
XXVII. An objection with the an-
swer. (9. 2 10. 17.)
SECT. XXVIII. The banefulness of sloth.
(10. 18.)

:

SECT. XXIX. The power of wealth. (10. 19.)

SECT. XXX. An exhortation against speaking evil of dignities. (10. 20.)

SECT. XXXI. Exhortation to charity and benevolence. (11. 1—10.)

ARTICLE IX.

SCHLEIERMACHER'S RELIGIOUS VIEWS.

Translated from the German, by REV. WILLIAM HALL, New York.

Introductory Remarks.

SCHLEIERMACHER is one of those peculiar writers who should be permitted, as far as possible, to speak for himself. And, therefore, as he is frequently referred to by eminent authors at the present time, and as his theological views are exerting an important influence in various quarters of the moral and Christian world, it will not be inappropriate to give the readers of the Repository a translation of some of the leading principles of his dogmatic system, as they stand in his most celebrated theological work, called, "The Christian Faith, &c." Previous to so doing, a few biographical and general observations respecting this distinguished divine and philosopher, may not be unacceptable.

Frederick Schleiermacher was born at Breslau, Silesia, Nov. 24, 1768. The earlier part of his education was received in the community of the Unitas Fratrum, or Moravians. And the religious instructions and impressions thence derived, had undoubtedly much to do in the formation of his Christian character, and practical tendency of thought. After completing his education at Halle, he rose through several subordinate positions to be Court

and University preacher and professor in that city. In 1809 he was appointed pastor of Trinity Church, and professor in the University at Berlin. He died in that city, Feb. 12, 1834, shortly after joining with expressions of the most affecting devotion, in that Holy Supper which seals the union of the faithful with Christ and all His true church.

The works of Schleiermacher are comprised in thirty or forty octavo volumes. His activity, as University teacher and preacher, was most happy; with the most beautiful manner, and a rare facility and elegance of elocution, he combined a profound richness of thought. His discourses are models of a clear, vigorous, and impressive style, although addressed less to the sensibility than to the reflectiveness of his hearers. We are informed, by a distinguished countryman who heard him in Germany, Rev. Dr. Robinson, of New York, that as a preacher, Schleiermacher was not so unduly philosophical as a mere foreign student of his speculative works might suspect. He is said, also, to have been the means of leading many minds from the dreary regions of skepticism to those of a warm evangelical faith. But, conceding all we can to the merits of this admirable man, who saw so much truth so clearly, and felt it so deeply, we think him justly chargeable with a want of deference to the sole authority of the Scriptures, in their wholeness, as a fully inspired canon of religious faith. Here was the loose spoke in his wheel. He was guided, we should humbly judge, too much by Plato, too little by Paul, in the formation and expression of his Christianity. He does not honor the ipsissima verba of the sacred writers, palpably and simply enough to suit our religious sympathies. But it is possible to do him injustice even here. We must remember that to be truly scriptural, is to be penetrated with the spirit of God's Word, and to seize its mighty revelations with the eye of the soul's own consciousness, and to incorporate it into the life of our own thoughts and wills.

With respect to some of the following translations, it must be premised, that as exceedingly condensed and aphoristic statements, they will, of course, present obscurities and difficulties that will both demand the reader's patience and necessitate possibly some research and inquiry on his part, in order to do them that justice which is every writer's due. If they awaken thought, if they lead us, even by evoking protest and contradiction, to a more positive perception of "what our evangelical faith is," they will fulfil the great desire and hope of the true-hearted and magnanimous author. We further add, that the propositions will be given in the order in which they stand in the original, and that none will be omitted. What lies between, of illustration and explanation, constituting the great body of the book, must, for the most part, be passed by.

In the first place, we have a general introduction, or preliminary discourse, occupying about a fifth part of the whole which, as the