of piety. We are consequently only referred to the form, to the quality and manner of the act. But this is to be comprehended only from the two extremes—(viz. the terminus a quo, and the terminus ad quem.-Trans.), the impulse lying at the foundation as the point of commencement, and the result aimed at as final object. But now no one will call an action more or less pious on account of the greater or less degree of perfection with which the contemplated result is reached. But are we cast back upon the initial impulse then it is obvious, that there lies at the root of every impulse a definite state of the self-consciousness, be it now pleasure or pain, and that in this subject one impulse is in the clearest manner distinguishable from another. Accordingly, an act will be pious so far as the determinate state of the self-consciousness, the feeling which has become effect and has gone over into the impulse, is a pious one. Both suppositions therefore lead back to the same point, viz., that knowledge and action belong to piety, but that neither makes out the essence of the same, but they belong to it only so far as the awakened feeling now comes to rest in a thought that fixes it, now pours itself into an out-speaking act. Finally, no one will deny, that there are states of feeling, such as godly sorrow, contrition, confidence, joyfulness, which we call pious in and for themselves, without respect to a knowledge and action proceeding from them, although we certainly expect, both that they will exhibit it themselves in variously furthered activities, and will become subject to observation.

5. From what has been hitherto said, we are prepared to form a judgment upon the position that piety is a condition, in which knowledge, feeling, and action, are bound together. We, of course, refer them back to one another, when feeling is said to be derived from knowledge, in like manner as action from feeling. But is no subordination at all to be expressed: then it is just as well the description of every other quite clear and living moment, as of a pious one. For although the objective conception of an act goes before the act itself, it likewise attends it continually, and the proportion between both expresses itself likewise in the selfconsciousness by a greater or less degree of satisfaction and repose of mind, so that here too in the collective whole of the condition all three are combined. Just so it is with knowledge. Because as a happily ended operation of the thinking activity, it expresses itself in the self-consciousness as a confident certainty. But, at the same time, there will be a struggle to bind up the recognized truth with others, or to seek after cases for its application; and this is the ever similarly originated beginning of an act, which perpetually unfolds itself in the offered opportunity, and so we find here also in the aggregate condition, knowledge, feeling, and action together. But as now the first described condition is, notwithstanding, essentially an act, and the second a knowledge, thus

piety, too, in its different expressions, remains a state of the feeling. This, then, will also be taken up into the thought, but only in proportion as every one so determined in himself, is likewise inclined to thought and practised in it; and in the same manner only, and according to the same measure, this inward determination also comes forth in living movement and representative action. It also follows, from this view, that under feeling neither anything confused, nor anything unreal, is to be thought of, since on the one hand, it is strongest in the most living instants, and mediately, or immediately, lies at the ground of all expressions of the will, and on the other, can be grasped by observation, and conceived of as it is. But if others will exclude feeling entirely from our sphere, and therefore describe piety only as a knowledge, generating actions, or as an act proceeding from a knowledge; then would such be obliged not only at first to settle among themselves, whether now piety is to be said to be the knowledge or the act; but they must also show us, how then out of a knowledge an act can arise without a determination of the self-consciousness intervening. And, if they are compelled at last to grant this, then will they be convinced, from the foregoing, that if such an interweaving bears in itself the character of piety, then the knowledge therein is certainly not, and the action therein no more the piety, in and for itself, but this is exactly the determination of the inter-mediating self-consciousness. But this can also always be stated in a converse manner; action is not yet piety in all the cases in which a definite self-consciousness arises out of a previous knowledge, and knowledge is not any more piety, in and for itself, if it has no other contents than such determination adopted in the thought."

We close this article with the significant motto on the title-page of the work from which these extracts are taken, and from which we may present, in a future number of the Repository, Schleiermacher's views more fully and clearly. As we advance with him into the great field of thought, which he has labored upon with so powerful a hand, we shall find his peculiar obscurities, as a writer and a reasoner, lessening at every step, and his veil growing thinner. His motto, properly understood, contains, certainly, a great and divine principle. May it ever be ours, also, to adopt, and to apply, in asking the high and holy question, "What is truth?"

Neque enim quaero intelligere ut credam, sed credo ut intelligam. Nam qui nom crediderit, non experietur, et qui expertus non fuerit, non intelliget. Anselm. Prosol. 1. de fide trin, 2.

ARTICLE X.

CRITICAL NOTICES.

1.-Orators of the American Revolution. By E. L. MAGOON. New York: Baker & Scribner. 1848.

This is a book that will find many readers, and deservedly. What American patriot or Christian but that feels a deep interest in those great and noble men whose eloquence, wisdom, and energy, accomplished so much good for this nation during, and subsequent to, the war of the Revolution. Their virtues were great; their abilities superior; their sacrifices many; and ever precious be their memory to the great heart of this happy nation. We have here graphic sketches of Otis, Samuel Adams, Quincy, Hancock, Warren, John Adams, Patrick Henry, Lee, Hamilton, Ames, Pinkney, Wirt, Emmet, and Randolph, with a few specimens of their oratory. Nor are Davies, Caldwell, Clarke, Witherspoon, and other distinguished patriots of the Pulpit, forgotten. -The execution of this agreeable task is creditable to the Author. He has evidently a just appreciation of the characters and services of those great men, and gives, on the whole, fair and striking portraits of them. His style is a little too ambitious and ornate perhaps, but still it is lively, graphic, original, and energetic. Our only regret in reading it-and it is one that is felt throughout, and we know not that the Author could have supplied the deficiency-is, that we have so few, and those imperfect and unsatisfying, specimens of their oratorical peculiarities and powers. Could more of these have been given, it would have added greatly to the value and interest of the work. But as it is, we heartily commend the book, believing that it will tend to inspire in the hearts of our citizens, a profounder reverence and regard for those patriotic orators and statesmen, to whom, under God, we owe our national liberty, and wise and beneficient form of government.

2.-Principles of the Interior or Hidden Life; designed particularly for the consideration of those who are seeking assurance of Faith and perfect love. By THOMAS C. UPHAM. Eighth Edition. New York: Harper & Brothers. 1848. This work of Professor Upham's, has already reached the eighth edition, showing that it is having an extensive circulation in the religious community. And we think it speaks well for our day, that a book of this character-eminently spiritual, and pervaded by the principles and spirit of holy living-should find so many readers. The truth is, there is a felt deficiency in the piety of the present day; and this feeling is limited to no class of Christians, to no schools or denominations: there is a longing on the part of thousands of God's people, for a higher development of holiness--a reaching forth to something above and beyond the present attainment of the church. It was this that led many devout persons to embrace the erroneous views of Prof. Finney, on the subject of Christian perfection; and the same inward conviction of the necessity of a purer and deeper piety, is creating a demand for Prof. Upham's works, all of which aim to illustrate and urge a life of holiness.-This work is divided into three parts: On the Inward Life in its connection with. Faith and Love: The Life of Faith and Love followed by the crucifixion of the Life of Nature: On inward Divine Guidance. There is very much that is good in the book. It may be read by the soul that is hungering and thirsting after righteousness, with great profit. Its analyses of Christian experience, and its discriminations on many points of doctrine, are able, just, thorough, and instructive. We have read it with no ordinary interest, and we advise every Christian to read it, and weigh well its teachings. We by no means intend to endorse the peculiar views of Prof. Upham, as they are brought out with greater or lesser distinctness in all

his works, and we presume are well understood. He is one of those writers that needs to be read with watchfulness, and prayer, and rigid discrimination,and being thus read, we know of few living writers from whom the soul is likely to receive more benefit.

3.-The Life of Faith; In three parts. By THOMAS C. UPHAM, D.D. New York: Harper & Brothers. 1848.

Another work by Prof. Upham on the same general subject, and to some extent, kindred in its nature, with his previous work on the Interior Life. "The leading object of both works," he tells us, "is the promotion of practical holiness. I have no doubt that the object will meet with favor; but have less confidence, that the manner of executing it will be approved." Both works maintain the same views; indeed the same religious ideas are reproduced, in one form or another, in all the Professor's religious writings. He evidently has one grand end in view, and is putting forth all his strength to gain it. The first part of this new work, embracing "Some of the Philosophical and Scriptural Principles and Doctrines of Faith," we regard as very able, discriminating, and instructive. Part second traces "The Power or Effects of Faith in the regulation of man's Inward Nature." And part third shows "The relation of Faith to the Divine Guidance, or the operation of the Holy Ghost in the soul." We are far from subscribing to all the views he herein advances; we think some of them are "contrary to sound doctrine," and pernicious in their tendency; while the spirit and general tone of the work are eminently Christian. While we commend the religious writings of Prof. Upham, for very much that is eminently spiritual, and instructive, and promotive of holiness in the hearts and lives of Christians, we decidedly dissent from some of his favorite views, both of Christian doctrine and experience, believing that, while they may not embrace absolute errors, their tendency, especially on certain classes of minds, is to foster and develop a piety not in all respects scriptural.

4.-Life of Madame Catharine Adorna. Including some leading facts and traits in her Religious Experience. Together with explanations and remarks, tending to illustrate the doctrine of Holiness. By THOMAS C. UPHAM, D.D. Third Edition. New York: Harper & Brothers. 1848.

We have here, though in a condensed form, the counterpart of Madame Guyon. The subject of this memoir, was an Italian, of the 15th century, generally known as Saint Catharine of Genoa. She was of the illustrious family of the Fieschi, and greatly distinguished for her holiness and active piety. She lived and died in the communion of the Romish church. There is nothing strange or of special interest in her memoirs, aside from her religious character. She is brought forward by Prof. Upham simply to illustrate the doctrine of holiness" as an instance of assurance of faith, and pure or perfect love." She was evidently a pure-minded and eminently devout Christian. That she was "perfect," we do not for a moment believe; indeed her Biographer does not insist upon our so regarding her. She belonged to the school of the Quietists, which Prof. Upham, we are sorry to say, looks upon with favor, and, as we think, distinctly advocates in this work. We think it the least valuable of any of his productions; and yet there is much in it to edify and urge to higher attainment, the discriminating reader.

5.-The Pilgrim's Progress from this world to that which is to come; delivered under the similitude of a dream. By JOHN BUNYAN. American Tract Society, New York.

This is certainly one of the most beautiful and splendid specimens of bookmaking that we have ever seen. The illustrations are striking and elegantly

executed; the printing is done in the most perfect style of the art, on superb paper, and it is bound in beautiful gilt binding. The Society has certainly tried its best on the "Elstow-tinker," and has now given to the world Bunyan's immortal work, in a form and dress worthy of its great excellence and popularity. It is sold also at an astonishing low price, considering its style and size, and must quickly supersede, both on account of its beauty and economy, all the other editions that have appeared in this country. Great pains have been taken in collating this edition with other copies, in order to render it a correct reprint of the original work. The original side-notes, which often throw much light upon the text, have been preserved. It embraces the autobiography of the Author in his "Grace Abounding."

The great essayist Macauley, speaking of this book, says, "The style of Bunyan is delightful to every reader, and invaluable as a study to every person who wishes to obtain a wide command over the English language. The vocabulary is the vocabulary of the common people. We have observed several pages which do not contain a single word of more than two syllables. Yet no writer has said more exactly what he meant to say. For magnificence, for pathos, for vehement exhortation, for subtle disquisition, for every purpose of the poet, the orator, and the divine, this homely dialect, the dialect of plain working men, was perfectly sufficient. There is no book in our literature on which we would so readily stake the fame of the old unpolluted English language; no book which shows so well how rich that language is in its own proper wealth, and how little it has improved by all that it has borrowed." And again, "Though there were many clever men in England during the latter half of the 17th century, there were only two great creative minds. One of these minds produced the Paradise Lost, the other the Pilgrim's Progress."

6.-Poems by William Cowper. With a Biographical and Critical Introduction, by the Rev. Thomas Dale. With numerous splendid Engravings. In two volumes. New York: Harper & Brothers.

COWPER deservedly ranks among the first of English Poets. Others far surpassed him in imaginative powers, in depth and reach of original thought, in lofty genius, but few have equalled, none perhaps surpassed him, as the Poet of affection, of elevated religious sentiment and experience, and of social beauty and enjoyment. There is an artlessness, a naturalness, a pathos and sweetness in his poetry, that lends to it a peculiar charm, and gives it a most happy influence on one's tastes and moral feelings. If we could have but one of the great English Poets, we would, all things considered, take CowPER. His religious and devotional poetry, especially, is pre-eminently excellent and valuable.

The HARPERS have here given us a most superb edition of this great Poet. It is a finished and perfect copy. We have seldom if ever seen a book got up in better taste and style. It is illustrated by seventy-five beautiful engravings, and is printed and bound in that finished and elegant manner for which these publishers are distinguished. We are glad that they are giving to the world, in so attractive a form, the Standard British Poets. They have already given Shakespeare, Thompson, Goldsmith, Milton, and now Cowper; and we trust the series will be extended. As a gift-book, to any person of sense or true feelings, this single copy of Cowper is worth more than all the Annuals of the season, or a cart-load of the popular literature of the day.

7.-History of France, from the Conquest of Gaul, by Julius Cæsar to the reign of Louis Philippe; with Conversations at the end of each chapter. By MRS. MARKHAM. Prepared for the use of schools by the addition of a Map, Notes, Questions, and a Supplementary Chapter, bringing down the History to the present time. By JACOB ABBOTT. New York: Harper & Brothers. 1848. This is a very valuable History. It is admirably adapted to the school-room