native hardihood and sagacity of his race the advantages of education and of civilized life,-in acquiring which he had lost nothing of his activity or his power of endurance, he became the most formidable border foe with whom the Provincials had to contend, and his name was a terror to the land. His movements were at once so secret and so rapid, that he seemed almost to be clothed with the power of ubiquity." After a moɛt spirit-stirring account of the battle of Oriskany, in which General Herkimer was wounded, Col. Stone gives the following interesting narration of his death bed. "General Herkimer did not long survive the battle. He was conveyed to his own house, where his leg, whieh had been shattered five or six inches below the knee, was amputated, about ten days after the battle. But the operation was unskillfully performed, and it was found impossible by his attendants to staunch the blood. Colonel Willet called to see the General soon after the operation. He was sitting up in his bed, with a pipe in his mouth, smoking and talking in excellent spirits. He died the night following that visit. His friend, Colonel John Roff, was present at the amputation, and affirmed that he bore the operation with uncommon fortitude. He was likewise with him at his death. The blood continuing to flow, there being no physician in immediate attendance, and being himself satisfied that the time of his departure was nigh, the veteran directed the Holy Bible to be brought to him. He then opened it and read in the presence of those who surrounded his bed, with all the composure which it was possible for any man to exhibit, the thirty-eighth psalm, applying it to his own situation. He soon afterward expired; and it may well be questioned whether the annals of man furnish a more striking example of christian heroism-calm, deliberate, and firm in the hour of death-than is presented in this remarkable instance. He was an uneducated man, with, if possible, less skill in letters even than General Putnam, which is saying much. But he was, nevertheless, a man of strong and vigorous understanding, destitute of some of the essential requisites of generalship, but of the most cool and dauntless courage. These traits were all strikingly disclosed in the brief and bloody expedition to Oriskany. But he must have been well acquainted with that most important of all books, the BIBLE. If Socrates died like a philosopher, and Rousseau like an unbelieving sentimentalist, General Herkimer died like a CHRISTIAN HERO." But we might multiply interesting extracts indefinitely. ART. I-MACKINTOSH'S THEORY OF MORAL SENTIMENTS, II.—THOUGHTS ON THE NATURE AND EX TENT OF MAN'S DEPENDENCE, Page. 501 514 BY REV. ISAAC PARSONS, East Haddam, Conn. IV. CHARACTER OF THE LATE REV. 523 544 By Rev. CYRUS YALE, of New Hartford, Ct. PRESSING OR OPPOSING THE DOC TRINES OF THE GOSPEL, . VI. MINISTERS AND THEIR INFLUENTIAL HEARERS, By the REV. J. B. WATERBURY, of Hudson, N. Y. 553 VII.-NEGLECT OF THE CLASSICS IN THE COUNTRY, No. 1. By the Editor. 575 VIII. THAT THE THOROUGH IS THE ONLY ING THE CLASSICS, No. 2. . . 591 By Mr. TAYLOR LEWIS, Prof. of Greek and Latin in the University of New-York. IX.-REVIEW OF DR. OWEN ON THE CHURCH, By REV. LYMAN H. ATWATER, Fairfield, Conn. X.-REVIEW OF DR. OWEN ON INDWEL 601 LING SIN, XI.-ON PHRENOLOGY, 628 641 LITERARY AND THEOLOGICAL REVIEW. NO. XX.-DECEMBER, 1839. ART. I.-MACINTOSH'S THEORY OF MORAL SENTIMENTS. Progress of Ethical Philosophy. By the Right Hon. Sir James Macintosh. Sec. Ed. Carey, Lea, & Blanchard: Phil. THE high merits of this work are well known. Many readers have derived both profit and delight from its pages. But still it has its faults; and some of these are, in our opinion, of no trifling importance. We allude, in particular, to those portions of the work in which man's accountability for his belief is denied, and in which an attempt is made to reconcile the feeling of liberty" with the "doctrine of necessily." It is not our intention, however, to examine these remarkable passages at present: we shall confine our attention to another and very prominent feature of the same volume. And considering their importance, we wonder why the speculations of this distinguished author concerning the Moral Sentiments, have not already attracted more attention from the friends of a pure and exalted morality. If we are not greatly mistaken, the theory of Sir James in relation to the above subject is unfavourable to the best interests of moral science; and yet it has found many able advocates, and it is supposed to be the prevalent doctrine in England. Meanwhile, the principal reviews, both English and American, have kept an unaccountable silence; and we VOL. V. 64 regret that, with our comparatively feeble abilities, it remains for us to open the fire of opposition. In the first place, we would offer one word in relation to the method which Sir James seems to have pursued. In examining a part of our mental constitution, the first question should always be,-what are the characteristics of the subject or thing under consideration? To begin with the inquiry into its origin, as our author seems to have done, is according to a distinguished philosopher, to mistake the true. method of investigation at the very starting point. And the inquirer, whoever he may be, will almost inevitably fall into the error of Sir James; who has overlooked one of the real characteristics or distinguishing properties of Conscience, and substituted in its place a factitious property which renders its nature more consonant with its supposed origin. Conscience is universally regarded as a principle which may be enlightened. Hence, such expressions as a wellinformed or an ill-instructed conscience are frequently met with, both in books and in common conversation. And it will not be denied, that the feeling of moral approbation uniformly attaches to what we regard as right, and that the feeling of moral disapprobation as uniformly attaches to what we regard as wrong. It is then, according to the common sentiment of mankind, the office of conscience both to judge and to enforce its decision with the voice of authority. This is exactly the notion of Conscience entertained by bishop Butler; who considered it as including both "a perception of the understanding," or reason, and "a feeling of the heart;" and those who are intimately acquainted with the writings of Samuel Taylor Coleridge, will readily perceive that it is not at all inconsistent with the views of that profound metaphysician and philosopher. We are aware, that some writers employ the term Conscience to designate nothing more than the judgment, or more properly speaking, the "perception," while others apply it exclusively to the "sentiment of the heart;" but, on this subject, we have taken the pains to have no controversy with our author about words. Sir James does not deny, that "a perception of the understanding," or reason, is included in the idea of Conscience: on the contrary, he frequently recognises it to be a discerning faculty. He repeatedly ascribes to it the office of judging as well as of commanding. But, nevertheless, it is excluded by his system; and, if we |