activity; while invention represents to the mind of the artist, execution carries out and represents the invented conception or idea to the minds of others. They are both, in their exercises, creations; and as activities, equally admit of indefinite degrees of development and culture.

The analysis of this activity, the representation of invented thought to the minds of others, with a view to a certain effect there, must be founded on the actual nature of the activity as a complex whole, or what in fact amounts to the same thing, the occasions of its exercise. It is apparent from the merest glance, that there are three things that determine the character of this activity; they are, the thought to be represented in all the characteristic individuality of the living speaker; the medium of representation, viz., language; and the aim or effect to be produced in the mind addressed, which must vary, so far as the manner of representation is concerned, according to the individual peculiarities of that mind. We have, then, at once, the foundation given us for an accurate and philosophical classification of the various processes of verbal representation. In other words, we have the principle for the enumeration and classification of the different properties of style. They are those which are founded on the particular thought to be represented as it lies in the speaker's mind; those founded on the nature of language, and those determined by the particular effect on the mind addressed. Inasmuch as it is the verbal representation which constitutes the essential character of this branch of the oratorical art, we may, for the sake of convenience, denominate the properties of style which are founded on the medium of representation or language, the absolute properties; and the other two classes, the relative properties; the one, consisting of those founded in the thought in the speaker's mind, the relative-subjective; the other, the relative-objective. These classes are obviously susceptible of still further division; and the subdivision will show where must fall what are so loosely denominated figures' It is our object now, however, not to

1 The subject of figures, regarded from a philosophical point of view, is yet

make out a complete and scientific analysis of style, but simply to indicate the possibility of effecting it, and the principles on which it must be done.

It will, we trust, be conceded by all, that if this analysis of the whole complex process of writing and speaking can be scientifically made; if the particular parts of the process can one by one be detected and set forth distinctly to view, so that they can be identified, conceived of, and perfectly understood, in connection with an exhibition of the principles which must guide in executing them respectively, not arbitrarily or fancifully applied, but derived from the very nature of the process itself, an art, a practical system, would be constituted, which might prove of eminent service in the acquisition of the art. Even the production of entire pieces of art, under the regulation of particular principles at the time, or with a distinct view to the nature of particular parts of the process at the time of composing, would, most evidently, conduce in a high degree to a successful culture. In this way, all the principles might be successively applied and made practically familiar; so that the trained orator shall speak under the perfect but unconscious control of them in their full application. For it should ever be borne in mind, that while it is true that it is the perfection of art to conceal art, it is also true in a higher, and so to speak, truer sense, that it is the perfection of art to forget art. This is the only effectual concealment of art, that the artist be so practically familiar with the principles of his art, that he creates unconscious of their influence ;-that his creations come forth from the spontaneous powers of his mind, unchecked by any reflective notice of their conformity to rules. The accomplished musician performs, indeed, in precise conformity with every principle of his art-with every requisition of the gamut, and every precept of thorough-bass; but it is only the tyro that consciously refers to those precepts and rules in the produc

a forest wilderness. The best classification we have met with, although this is not perfectly satisfactory, is given by Prof. Schott in the compend before cited.

tion of sounds. No one can question, that the most promising mode of attaining this degree of perfection in art is by practically mastering successively the individual principles of the art. If, as we have remarked, only the principles be set forth, analytically and systematically, so that each can be mastered by itself, by actual application in practice, much will be done to aid the acquisition of the art. But more than this can be done and should be done in an art of rhetoric. It should furnish, also, the occasion for applying each particular principle. It should provide suitable exercises for this purpose. In the different processes of invention, on the dif ferent parts of discourse, on the various principles of arrangement; in style, also, in regard to its several properties, it is believed, not only exemplifications which shall illustrate the principle, but exercises may be devised, which shall call forth the particular activity of the mind regarded in the principle. This is, indeed, perhaps, the most important function of a systematic art, that it incites to practice. The old maxim is a true one in relation to every art, Practice makes perfect.' The great, fundamental, all-important direction in the culture of artistic power and skill is-practice. The comprehensive direction, indeed, is practice, in conformity with the principles of the art. An art which should throw this into the back ground, and substitute mere theoretical study of rules, defeats its own end.

We have thus set forth our conceptions of some of the main principles which should regulate in the construction of an art of rhetoric. It is our deep conviction, that the exist ing treatises on this subject are defective; we have indicated in some particulars, and in reference to the leading works, particularly in those in our own language, wherein this defectiveness consists. We believe that an art of rhetoric constructed on philosophical principles, and in strict reference to the true idea and aim of an art, is a great desideratum in our means of education. It has been our aim to set forth these principles and that aim :-how successfully, our readers must judge.

ARTICLE III.

THESES ON THE UNITY OF THE CHURCH.

By Professor HENRY TAPPAN, D. D., New-York.

I. Christianity is not a system of Philosophy, but a collection of facts, historical and biographical; a system of truths assumed as already revealed in the Conscience and Reason, such as the Divine existence, and the distinction between Right and Wrong; and truths revealed upon the Divine authority, such as the Divinity, Incarnation, and Atonement of Christ, and the work of the Holy Spirit: a code of cardinal moral laws, as given at Sinai and expounded by Christ, and moral precepts, reaching to the whole inner and outer life of man, familiarly conveyed and illustrated, and receiving their perfect exemplification in the life and death of the Son of God and a gift of exceedingly precious promises, covering all the events and trials of the present life, so as to transmute them into a spiritual and heavenly discipline, and comprehending all the glories of the world to come. Christianity is not speculative but practical.

II. Christianity, as a system of facts, truths, duties, and promises, is connected with the whole character and destiny of nations and individuals; it must, therefore, be connected with the whole philosophy of human nature.

III. The facts, truths, duties, and promises of Christianity, may be received in all their simplicity as a body of belief, or system of faith, and their full saving benefits experienced, independently of all systems of philosophy whatever, taught in the schools. Jesus Christ said, "I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes: Even so, Father, for so it seemed good in thy sight."

IV. Christianity, as a revealed and practical system, identifies in mind and spirit, in life and hope, all who receive it

in its integrity, however diverse may be the denominational names under which they are embodied, however conflicting the sects to which they may belong. All such compose the Church, or the Assembly of the true Disciples on Earth, and will compose the Assembly of the Saints in Heaven.

V. As a true disciple is one who heartily receives and habitually practices this system, so also a true minister of the Gospel is one who heartily receives and practices this system; and who, in addition to this, together with gifts and qualifications which fit him to be a clear and effectual expounder of the Gospel, has the inward call of the Holy Spirit to this great and solemn work.

VI. No body of men, calling themselves a church, and professing to be a part of the catholic or universal church, have a right to exclude from their communion any true disciple, or to reject the ministrations of any true servant of Christ, preaching and exemplifying the Gospel of his master.

VII. All the ministers of Christ are of equal authority and dignity. And he that would excel in gifts and graces, must serve best with an humble and loving spirit; for the Master hath said, "he that is least among you all, the same shall be great." And this ministerial parity refers not merely to rank and authority in managing the affairs of the church, but also to the liberty of thought and of speech, so that no one minister of Christ, be he Chrysostom, Cyprian, Augustin, Calvin, Luther, Arminius, Laud, Cranmer, or Edwards, hath any higher prerogative in teaching and promulgating his opinions than the humblest; much less has he any right of imposing his dogmas upon others. Only as he speaks in accordance with the plain word of God, does he speak with authority; and into this plain word he may not foist any subtleties of his own, so as to make them appear to be a part of the

same.

VIII. The word of God is the supreme and infallible rule of faith and practice; and "those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded and opened in some place of Scripture