Chapter XVI: Part 16

Notwithstanding the endless translations of this ancient hymnal, no one who has carefully examined the subject will think that the result is so satisfactory as to render a further attempt unnecessary and superfluous. So much, however, has been accomplished as to justify us in expecting from anyone who enters the field afresh a conclusive proof of his possessing the highest qualifications for the task. The time for mediocrity is gone by. We would not deny that Dr. Kay possesses several important qualifications for the work. He is orthodox in sentiment, and free from dogmatism. He has profound reverence for Divine truth, and exhibits considerable reading, with the power to make use of it. But we have been deeply impressed with the fact that he lacks several of the qualities which constitute the successful exegete, and, above all, a thorough and profound knowledge of the Hebrew language. Hence we find him disappointing in passages demanding the highest critical ability. There are, as all Hebrew scholars are aware, several crucial passages which always test the strength and quality of the translator--_e.g._, Ps. xvi., 2, 3, where he translates, 'I have said to the Lord, My Lord art Thou, my prosperity has no claims on Thee: 'tis for the holy ones, who are in the land,' &c. Pss. xxxii. 6 and 9; xl. 5, 6, 7; cx. 3, 6; cxxxix. 14, 15, 16, &c. In all the instances above-mentioned, the author has signally failed. In dealing with some of the psalms he has, consciously or unconsciously, allowed doctrinal predilections to shape his conclusions; we can see no other reason for such renderings as Ps. ii. 12, 'Kiss the Son.' xvi. 10, _corruption_ for _pit_ or _grave_. Ps. civ. 'Making his angels to be wind.' This will also account for the wide range of the author's Messianic Psalms, and the faith he places in the authority of the titles. The chief faults we have to find with the translation are its obscurity, and its unnecessary innovation, and in some instances the substitution of Latinized words for the simpler but equally expressive Anglo-Saxon--_e.g._:

Ps. ii. 12. 'While His wrath blazes for a moment.'

Ps. vii. 6. 'And rouse Thee unto me.'

Ps. xiv. 4. 'The eaters of My people have eaten bread.'

Ps. xxvi. 8. 'O Lord, I have loved Thy house _domicile_.'

Ps. xxxii. 9. 'With curb and rein must its gaiety be tamed,
so as not to come near Thee.'

Ps. xxxix. 10. 'I am wasted away because Thy hand _is cross
to me_.'

Ps. c. i. 'Shout ye aloud to the Lord, _all the whole
earth_.'

Ps. cxxxix. 14. 'Wondrously _amid awful deeds_ was I
formed.'

We have observed many instances where literalness has been aimed at to the violation of good taste, idiom, and rhythm.

The notes are not intended to form a full and complete commentary; we are not, therefore, surprised at finding some of the most difficult expressions passed over without any explanation. This is, alas! too often the case with more extensive commentaries; but we think Dr. Kay might, with advantage to the reader, have confined himself to a critical explanation of the text, instead of indulging so freely in theological and allegorical interpretations. Several literary mistakes of minor importance might be pointed out, which, though of small moment in themselves, yet tend to shake our confidence in the accuracy of the author's scholarship. We regret our inability to pronounce this volume a successful attempt to translate and explain this ancient Psalter. We think it inferior to what we might fairly expect from one who had before him the valuable commentaries of Hüpfeld, Hitzig, Olshausen, Ewald, and Kamphausen. We would, however, remind our readers that Dr. Kay has undertaken a very difficult task in appearing on a field where so many have failed, and that, notwithstanding all faults of the work, its excellencies are very numerous. We have thorough sympathy with the author's spirit, and fully agree with many of his renderings.

_Notes and Reflections on the Psalms._ By ARTHUR PRIDHAM. Second Edition. Nisbet and Co.

These, like most notes and reflections that have come under our notice, are exceedingly feeble. We see no reason why such books might not be produced by the score. A person has only to exercise a little patience and to draw freely upon his inner consciousness, disregarding at the same time all exegetical laws and lexical meanings, and the result will inevitably follow. We would gladly recognise in any one the ability to evolve out of this old book any new truths which it may be justly said to contain, but we protest against having so much common Christian experience and so many religious platitudes crammed into it, in violation of all the laws of common sense as well as of interpretation. The author has full right to ventilate his own views on Messianic prophecy, the restoration of the Jews, and the details of the millennial reign, with which he seems to be perfectly familiar, but we demur to his palming them off upon the authors of the Psalms. The work is for the most part composed of pious reflections loosely strung together, dogmatic assertions, and illogical inferences. The author spiritualizes the Book of Psalms without ever catching its spirit or comprehending its meaning. Mr. Pridham tells us in his preface that his aim is twofold, to 'minister to the refreshment of those who are already established in the grace of God,' and to 'afford encouragement to the inexperienced but godly inquirer after truth.' And with a view to this end he has attempted 'to present a faithful though general outline of the Book of Psalms both as it respects the true _prophetic_ intention of each psalm, and also its immediate application to the Christian as a partaker of the heavenly calling.' This will enable our readers to comprehend the writer's standpoint. It is just the kind of work to be pronounced by certain oracles as containing 'much precious truth and able criticism.' The pious conceit of such productions has often secured for them an immunity from the criticism they richly deserved. To let them pass without condemnation is an abuse of Christian charity.

_A Commentary on the Holy Scriptures--Critical, Doctrinal, and Homiletical--with especial reference to Ministers and Students._ By JOHN PETER LANGE, D.D., with a number of eminent European Divines. Translated from the German, revised, enlarged, and edited by PHILIP SCHAFF, D.D. Vol. VII. of New Testament, containing the Epistles of Paul to the Galatians, Ephesians, Philippians, and Colossians.

_The Book of the Prophet Jeremiah, theologically and homiletically expounded._ By Dr. C. W. EDWARD NAEGELSBACH. Translated, enlarged, and edited by SAMUEL RALPH ASBURY.

_The Lamentations of Jeremiah._ Translated by W. H. HORNBLOWER, D.D. Edinburgh: T. and T. Clark.

This great work is advancing to completion. Whoever becomes possessed of it will have, in a compendious form, the results of all ancient and modern exegesis of the sacred Scriptures, with an _apparatus criticus_ of surprising copiousness. The doctrinal lessons and homiletic and ethical comments give a sketch of the entire literature of every verse passing under review. These two volumes equal their predecessors in every respect; the first puts the student in possession of all the work done by the great English scholars who have devoted so much of their energy to the elucidation of the epistles to the Galatians, Ephesians, Philippians, and Colossians. Dr. Schmoller is the author of the Commentary on the Galatians, and the translation is made by Mr. Starbuck and Dr. Riddle. We have often been struck by the admirable 'additions' which are the work of the latest editor. The epistles to the Ephesians and Colossians were originally entrusted to Dr. Schenkel, but the present commentary has been substituted for Dr. Schenkel's in consequence of his change of theological position. The work has been effected by Dr. Karl Braune, and translated by Dr. Riddle. Dr. Braune is also the author of the Commentary on the Epistle to the Philippians. It would be obviously impossible to convey in a brief notice any idea of the contents of this large volume by referring to a few details of exposition.

The elaborate Commentary on Jeremiah is accompanied by a careful introduction to the two books, in which the chronological and historical difficulties are treated with clearness and independence. Dr. Hornblower has criticised Dr. Naegelsbach's curious scepticism as to the authorship of the Lamentations, and has vindicated the traditional opinion on this matter with a great array of argument. Although nearly seven hundred pages of closely printed matter are devoted to these two books, a far larger proportion of the work is occupied with the exegetical and critical departments, than in some previous volumes of the series. The author has developed with considerable care both in his introduction and in his commentary, the important canon 'that all parts of the book in which the threatening enemies are spoken of generally, without mention of Nebuchadnezzar or the Chaldeans, belong to the period before the fourth year of Jehoiakim, while all the portions in which Nebuchadnezzar and the Chaldeans are named, belong to the subsequent period.' This canon enables the author to reduce the difficulties of a chronological kind, and the supposed confusion in the order of the prophet's discourses. The new translation, in spite of the use of certain Latinized words, appears to us to be singularly excellent and spirited, to preserve the fire of the original, and to remove much of its obscurity. It is incomparably the most elaborate work on the writings of this prophet accessible to the English scholar. We heartily congratulate Dr. Schaff and his English publishers on the admirable despatch and punctuality with which this Herculean task is approaching completion.

_Commentary on Paul's Epistle to the Romans with an Introduction on the Life, Times, Writings, and Character of Paul._ By WM. S. PLUMER, D.D., LL.D. Edinburgh: W. Oliphant.

An imperial octavo of 650 pages on the Epistle to the Romans is somewhat appalling, especially from Mr. Plumer, whose verbiage is chiefly the cause. He is not very learned, and not very logical. He heaps together a vast amount of comment from various writers,--not, however, modern ones, whom he ignores,--in which are some things acute and useful. We could spare the bits of sermons; _e.g._, 'Reader, have you a good conscience? Is it purified by atoning blood? Do you study to keep it void of offence?' Dr. Plumer should not palm off sermons under the guise of a commentary.

_The Epistle of St. Paul to the Galatians._ A new Translation, with Critical Notes and Doctrinal Lessons. By JOHN H. GODWIN. Hodder and Stoughton.

The volume before us contains a treatment of the Epistle to the Galatians after the same general principle of arrangement as that adopted by Professor Godwin in his translation of the Gospels of Matthew and Mark. The translation is not offered as a specimen of the revision which it is desirable to introduce into the authorized version, it being 'agreed by all that in this revision the fewer changes the better, none being proper that are not necessary.' 'But it is (continues Mr. Godwin) desirable that ordinary religious instruction should be given in familiar modes of speech; and so there is an advantage in looking at the writings of prophets and apostles without the guide of an antique dress, and with the aids to clear thought and correct reasoning which are afforded by the language we daily use.' Mr. Godwin has taken full advantage of this principle, and by his use of certain non-technical words and phrases, which may in theological usage have acquired a different signification from that intended by the Apostle, provokes inquiry and compels attention. Thus, the word _gospel_ is uniformly translated _good message_; _grace_ is rendered _favour_; _to be justified_ is rendered _to be judged right_; _child-guide_ by _schoolmaster_; and _the flesh_ by a _lower nature_. Familiar verses are thus made to startle us by unfamiliar forms. Conscientious labour and long pondering are very evident throughout the entire work. The notes and the apothegmatic statements of doctrinal truth are charged with significance, and are models of lucid condensation. The exposition of the train of thought pervading the third chapter is singularly happy. We wish we had space to quote the note to verse 16, as it appears to us a most felicitous removal of the difficulty involved in Paul's use of the promise made to the seed of Abraham. Mr. Godwin's exposition of the celebrated verse 20 of the same chapter deserves careful study. Everywhere we have the results of scholarship, of penetration, of strong sense, and practical sympathy with the purpose of the Apostle.

_A Commentary on the Epistles for the Sundays and other Holy Days of the Christian Year._ By the Rev. W. DENTON, M.A. Vol. II. Bell and Daldy.

The great excellency of Mr. Denton's running commentary on the Epistles of the Prayer-book is its richness of patristic reference; while his own remarks are vigorous, spiritual, and suggestive. Literally every paragraph has a marginal reference to some Church writer, either as embodying his sentiments or quoting his words. Excepting Mr. Williams's 'Devotional Commentary on the Life of our Lord,' we know no work that in this respect is to be compared with it. It is, however, a great defect that only the name of the writer is given, and not the reference to his works. Mr. Denton is evangelical in sentiment, and although a very decided Churchman, tolerant in spirit.

_Synonyms of the New Testament._ By RICHARD CHENEVIX TRENCH, D.D., Archbishop of Dublin. Seventh edition. Revised and enlarged. Macmillan and Co. 1871.

The two small duodecimo volumes which Dr. Trench, when Professor of Divinity at King's College, published on the Greek synonyms of the New Testament, have long been highly prized by all the students of Holy Scripture. The seventh edition of this invaluable work in a goodly octavo, revised and enlarged by the accomplished author, will augment the obligation under which he has placed all who are searching for the exact meaning of the sacred text. Dr. Trench's work even now does not pretend to be a complete encyclopædia of reference on this profoundly interesting theme. He gives us in the preface to the present volume a long list of words on the mutual relations of which he would have thrown light, if they had been included in his scheme. Among them are many which Archbishop Trench candidly admits are among 'the most interesting and instructive.' We have only to refer to such words as πνεῦμα and νοῦς, ὄλεθρος and ἀπωλεία, λυτρωτὴς and σωτὴρ, προσφορὰ and θυσία, δικαίωμα, δικαίωσις,and δικαιοσύνη, to make it evident that certain large divisions of exegetical theology which are included in a full discussion of the synonyms of the New Testament, have been purposely omitted from this volume. Still this does not detract from the extreme value of the work that has been actually done by our author. The treatises on the words νέος and καινός, on ἀγαπάω and φιλέω, on ζωή and βίος, on μετανοέω and μεταμέλομαι, and many others will be fresh in the recollection of all students. The great range of Archbishop Trench's reading, and the ease with which Greek literature is laid under contribution to further his well-defined purpose, the flashes of light that he throws over many difficult texts, and the caution, candour, and fairness of his judgments, combine to render this edition of his important work a very welcome addition to the _apparatus criticus_ of the Biblical student.

_A History of the Christian Councils, from, the original documents, to the close of the Council of Nicæa, A.D. 325._ By CHARLES JOSEPH HEFELE, D.D., Bishop of Rottenburg, formerly Professor of Theology in the University of Tübingen. Translated from the German, and edited by WILLIAM R. CLARK, M.A., Oxon., Prebendary of Wells. Edinburgh: T. and T. Clark.

We are glad to see this instalment of a translation of Dr. Hefele's great work on the history of Christian Councils. As the title indicates, this volume of five hundred pages does not bring the history beyond the proceedings, canons, and creeds of 'the first Œcumenical Council.' Dr. Hefele's last published volume of the _Conciliensgeschichte_ comes down to the Council of Constance. He does not confine the history of this volume to the preliminaries and discussions of the Council of Nicæa, but gives what documentary evidence is at hand to throw light on the synods relative to Montanism, and the feast of Easter, in the first two centuries; on those held at Carthage and Rome on account of Novatianism and the _Lapsi_; on those held at Antioch on account of _Paul of Samosata_, and on the African synods demanded in the Donatist controversy. He has, moreover, presented from a thoroughly Roman standpoint a general introduction to the history of this department of ecclesiastical history. There is no controversial tone in the exposition of the elements of his theme, but the divine inspiration and supernatural guidance granted to these assemblies is quietly assumed as undoubted and indubitable. The chief authority for such a conviction is the way in which these sacerdotal _réunions_ were accustomed to speak of themselves. This sublime self-consciousness has never forsaken them, and has reached its highest expression in the Vatican Council, which, by its infallibility dogma, has, probably, constituted itself the last of the series. Dr. Hefele seems also more impressed than we can be, with the opinion of the Emperor Constantine on this point. The deference of Constantine to the bishops, and his belief in the infallibility of their conciliar conclusions, have not the smallest weight with those who mourn over the entire work of Constantine, and who see in his subsequent treatment of Arius a practical refutation of the high-sounding titles he gave to the Council of Nicæa.

Dr. Hefele assumes that an _Œcumenical_ Council must be summoned by 'the oecumenical head of the Church, the Pope; except in the case, which is hardly an exception, in which, instead of the Pope, the temporal protector of the Church, the Emperor, with the previous or subsequent approval and consent of the Pope, summons a council of this kind.' Our author refutes the arguments of Bellarmine in favour of the _formal_ recognition by the Ancient Church of the hierarchical initiative in this matter, because his proofs are derived 'from the pseudo-Isidore, and, therefore, destitute of all importance;' but he tries to build up a similar argument in support of the early recognition of the supremacy of Rome in this matter, which is very shaky. Constantine is _supposed_ to have consulted Sylvester, Bishop of Rome, before issuing his summons to the bishops to attend the first oecumenical council, _because_ in the year 680 A.D., _i.e._, 355 years after the Council of Nicæa, _it is said_ that the sixth oecumenical council made reference to such consultation. A second argument appears to us even more Jesuitical: 'Ruffinus says that the Emperor summoned the Synod of Nicæa _ex sententia sacerdotum_, and certainly, if several bishops were consulted on the subject, among them _must have been_ the chief of them all, the Bishop of Rome.'

The way in which our author toils to make it appear that theπρόεδροι of the council were the delegates sent from Sylvester, diminishes our confidence in the general excellence of this elaborate, painstaking, conscientious work. The effort is made to show the part which the Pope took in the calling of the subsequent general councils. The volume will not be studied for its treatment of Christian doctrine, so much as of ecclesiastical discipline. The whole discussion of the Easter controversies, which were brought before the Council of Nicæa, is done with much greater clearness and fulness than the exposition of the doctrine of the ὁμοούσιος. Indeed there is, for general purposes, no dissertation more valuable than this in the entire volume. The elements are contained here for a reply to the speculations of the Tübingen school on the irreconcilability of the traditionary notices of the Johannine practice, and the _primâ facie_ evidence of the Fourth Gospel as to the day on which the Passover was kept in the week of our Lord's Passion. Dr. Hefele also explains the astronomical controversy between the Easter calculations of Rome and Alexandria, and clearly expounds the several problems brought up for the solution of the Council of Nicæa.

We thank Mr. Clark for this well translated and carefully-edited volume. It supplies a great _desideratum_ in English literature, and we hope he will be enabled to continue his task. We have no doubt it is impossible to secure perfect accuracy in producing such a volume. The egregious misprint on p. 309, involving a huge chronological blunder, will almost correct itself. Polycarp is said to have visited Amcetus 'in the middle of the _eleventh_ century.'

_Title-Deeds of the Church of England to her Parochial Endowments._ By EDWARD MIALL, M.P. Second edition, revised. Elliot Stock.

Few people know the history of English tithes. Nothing is more common than to hear intelligent Churchmen talk of the pious enthusiasm with which the early English Church was parochially endowed. The very completeness and universality of the system might make us sceptical concerning the spiritual fervour of the people, whatever the feeling of their rulers. Mr. Miall shows convincingly that the charter of Ethelwolf, which is the title-deed of the English tithe system, was a bribe to Aelstan, Bishop of Sherburn, who, during his absence in Rome, had conspired to depose him, and that it was necessary, in order to secure its provisions, that the charter should be renewed by successive monarchs, sometimes in a minatory and coercive way that is very significant. Thus Edgar, A.D. 967, enacts that if any one shall refuse to pay tithes, the king's sheriff shall seize them by force, causing the tenth part to be paid to the Church, four parts to the lord of the manor, four parts to the bishops, the unfortunate owner being left with but a tithe himself. With great minuteness, Mr. Miall traces the history and operation of the law, and shows that the law knows nothing of the Church as a corporate ecclesiastical body, or of a common ecclesiastical fund. Individual bishops and clergymen may claim personal revenues as assigned to them by Act of Parliament, but that is all. The individual claim that is, is the only claim to be satisfied in the event of disendowment. The Church is no more a corporate body than the army is; in its relations to Church property, the endowments pertain not to Protestant Episcopalianism, as such, but to the State Church for the time being, whether Roman, Episcopalian, or Presbyterian.

Mr. Miall has done good service in publishing his able and valuable little book for eighteen-pence. No Nonconformist or Churchman who wishes to be well informed concerning the questions of Church property that are pending should be ignorant of it.

_Letters from Rome on the Council._ By QUIRINUS. Reprinted from the _Allgemeine Zeitung_. Authorized Translation. Rivingtons.

We have already noticed the first parts of this admirable history and critique on the Council. It is full of learning, wisdom, and wit, and must be read so long as the Council itself engages the attention of either theologians or historians. We do not wonder that a book so able and well-informed should have excited denunciation and protest from those whose trickery it exposes. Written by Liberal Catholics, it is the most damaging exposure of the chicanery of Rome that this century has seen.

_Reasons for Returning to the Church of England._ Strahan and Co.

This is a kind of book of Ecclesiastes, which no one will read without interest, and which will be even instructive to some of the author's co-churchmen; but it is almost astounding to find him detail as new discoveries, arrived at after years of pondering, reasons for leaving the Church of Rome which have been the _principia_ of Protestantism from the time of the Reformation.

The real interest of the book lies in the contrasts of practical religious life in the two churches which the peculiar experience of the author enables him to give. Thirty-five years ago he took orders in the Church of England. Twenty-five years ago he became a member of the Church of Rome. After remaining in it thirteen years he seceded from it, and has for the last twelve years passed a 'life of isolation,' which he now ends by returning to the bosom of the Anglican Church. Those acquainted with that Church will have no difficulty in identifying the author with Mr. Capes. In much that he says about the common religious life of the two Churches, and of all Churches, we agree, although he goes too far, we think, in his depreciation of the practical religious influence of Divine dogmas. The credulities of intellectual ability and moral conscientiousness chiefly strike us in reading the author's confessions; but he has furnished us with an interesting _apologia pro vitâ suâ_.

_Pioneers and Founders; or, Recent Workers in the Mission Field._ By C. M. YONGE. Macmillan and Co.

Miss Yonge has made a selection of biographies of eminent missionaries, with a view of exhibiting the scope and progress of modern English Protestant missions. The names selected are John Eliot; David Brainerd; Christian Frederick Schwartz; Henry Martyn; Carey, Marshman, and Ward; the Judson family; the Bishops of Calcutta--Middleton, Heber, and Wilson; Samuel Marsden; John Williams; Allen Gardiner; and Charles Frederick Mackenzie. Knowing Miss Yonge's strongly marked Anglicanism, we opened her volume with some apprehension, but were gratified to find it not justified, for, with the exception of a certain phraseology when speaking of Nonconformists or Americans--such as 'it is the custom of this _sect_,' the word being used with a perceptible emphasis, as from a vantage ground of ecclesiastical orthodoxy--the spirit of the book is admirable. We all know how lucidly, beautifully, and sympathetically Miss Yonge can write, and all that is best in her devout feeling flows forth without restraint as she narrates the marvellous stories of Carey, the Judsons, and John Williams. She cannot resist--she has no wish to resist--the power and wisdom with which they spake, or the indubitable signs and wonders of God's Spirit that followed them. We have only words of commendation for her charming little book; never have the achievements of these Christian heroes been told in a more religious or fascinating way.

_Baptist History: From the Foundation of the Christian Church to the Present Time._ By J. M. CRAMP, D.D., with an Introduction by Rev. J. ANGUS, D.D. Elliot Stock.

We confess to an utter and disqualifying impatience with 'the Baptist Controversy.' We wish that our friends who prefer immersion and think the baptism of believers the true conception of the design of the ordinance, would follow their preferences, and cease to vex the Church so much with their reasons, defences, and assaults. The controversy is not worth its cost. Dr. Cramp begins fiercely with 'Pædobaptist Concessions and the New Testament,' and finds support for his views in the Apostolic Fathers and in the past Nicean Church. Be it so; we are not convinced, but we will not controvert him. His book aims at being a general history of Baptists throughout the world, as distinguished from provincial histories of Baptists--English, American, and Foreign. We might be glad to accept it as a chapter of Church history, containing many things in which all good men have a common interest; but then, conceived and based as it is, it has necessarily a denominational twist and colour. Baptists whose faith needs confirmation and support may derive benefit from it.

_The Practical Moral Lesson Book._ Edited by the Rev. CHARLES HOLE, F.R.G.S. Longmans and Co.

Mr. Hole has produced a very valuable elementary lesson-book on topics too often neglected in education. It is divided into three books--the first which is the only one yet published, treats of duties which men owe to themselves--(1) duties concerning the body, including the laws, functions, and conditions of physical life, such as food, air, light, exercise, cleanliness, rest, recreation, temperance, &c.; (2) duties concerning the mind--treating of the right conduct of the appetites, the senses, the intellect, the emotions, the will, the actions, &c.; and (3) embracing the whole range of self-culture, and of moral and social obligations.

The little work is prepared and adapted for schools, and is written simply, popularly, and with great wisdom and completeness. We have only good to speak concerning it. We should be thankful to know that it was used in every elementary school in the kingdom.

_Synonyms Discriminated; a Complete Catalogue of Synonymous Words in the English Language, with Descriptions of their Various Shades of Meaning, and Illustration of their Usages and Specialities._ By C. J. SMITH, M.A. Bell and Daldy.

It is impossible to exhibit the character of works of this kind by detailed criticisms. Even the best will furnish abundant material for adverse judgment, while the worst must be right sometimes. A thorough knowledge of such works, moreover, can be attained only by long use. We can only, therefore, give our impressions of Mr. Smith's work, formed, after turning over his pages, and fixing upon examples here and there most likely to test his knowledge and his judgment.

The task which he has set himself is a very delicate one--it demands an equal knowledge of philology, literature, and popular usage, and a keen faculty for discerning things that under apparent resemblances really differ, and things that under various and unlike forms, have common root ideas. The philologist has to deal with only one root word. The compiler of a book of synonyms must be, so to speak, a compound philologist, and must have in hand, for comparative purposes, several root words. Nor, again, is philology a sufficient guide, for the significance of words changes in popular usage; they are found sometimes in a state of ambiguous, sometimes of even contradictory meaning. Mr. Smith had the advantage of Crabbe's previous labours; but to say nothing of Crabbe's inferior scholarship, his book is almost obsolete--for, unlike dictionaries which deal with intrinsic meanings, a book of synonyms has chiefly to do with conventional meanings. Generally, we may say, that Mr. Smith is a very accomplished etymological scholar, a very keen discriminator, and that his illustrative examples are selected with great industry, and from a wide field of English literature--although he might have laid under greater contribution great living masters, such as Tennyson, Freeman, Froude, Browning, and others; but it is only gradually, and by the labour of contributive students, that a corpus of references is formed. Perhaps the defect that we the most frequently note is in derivations. Mr. Smith is too often contented with popular meanings, to the neglect of etymological ones. Thus, under 'Devout, Pious, Religious, Holy;' all that he says under the crucial word 'Religious' is, that it is 'a wider term, and denotes one who, in a general sense, is under the influence of religion, and is opposed to irreligious or worldly, as the pious man is opposed to the impious or profane, and the devout to the indifferent or irreverent.' He ventures upon no etymology, although he has given us Fr. _dévot_--why not the Latin _devotus_?--Lat. _pius_--A.S. _halig_. A book of synonyms is not, however, a hook of etymological solutions; and we are very thankful to Mr. Smith for a work incomparably superior to Crabbe, and which will be indispensable on every scholar's desk.

_The Practical Linguist; being a System based entirely upon Natural Principles of Learning to Speak, Read, and Write the German Language._ By DAVID NASMITH, Member of the Middle Temple. In 2 vols. Nutt.

Mr. Nasmith is the author of the ingenious chronometric characteristic History of England, by which the student may learn at a glance, more than it might take him hours to put together for himself. Information obtained so easily, though impressed involuntarily upon the eye, does not leave so deep an effect behind it. In the 'Practical Linguist' Mr. Nasmith has endeavoured to throw into a system the principle naturally adopted by a child or uneducated person in learning a foreign tongue. The more frequently used words, called the 'permanent vocabulary,' are separated from the 'auxiliary vocabulary,' and an effort is made to bring the former into great prominence, and gradually to introduce the latter according to the varied subject-matter of a prolonged series of graduated exercises, terminating in translation and re-translation of Heine and other German classics. A careful and practical arrangement of the German accidence precedes the exercises, and grammatical commentaries follow them; while each exercise is accompanied by a Germanized English version of the English sentence that is to be rendered into German. The Germanized English which is called by the author 'Anglicized German,' forms the rock in the midst of the stream, to and from which it is supposed more easy to throw the pontoons over which the army of young scholars may pass from one territory to another. This, like many other systems, will demand much effort and patience to master. We have no doubt that if it be followed carefully to the end, a thoroughly practical acquaintance with the German language will be secured.

THE

BRITISH QUARTERLY REVIEW.

OCTOBER, 1871.

ART. I.--_Dr. Carl Ullmann_.[43]

Dr. Carl Ullmann is perhaps best known in this country and in America as the author of the two apologetic treatises, 'The Sinlessness of Jesus' and 'The Essence of Christianity;' but his name will probably live in the history of theology mainly as the founder, and for many years conductor of the _Theologische Studien und Kritiken_, that oldest and ablest of all the German theological journals. Though not what his fellow-countrymen term an epoch-making man, either in the scientific or practical sphere, he was unquestionably a representative man--representative of the best elements both of German thought and German character. Both the strength and weakness of German theologians were illustrated in his experience; the former in his successes, the latter in his failures. There are few, if any, German theologians whose works contain so much that applies directly to the theological needs and efforts of the present moment.

Dr. Carl Ullmann was born on the 15th of March, 1796, at Epfenbach, a village about half-way between Heidelberg and Mosbach, six miles from the river Neckar, where his father was pastor of the Reformed Church. Several of his forefathers on his mother's side had been pastors at Epfenbach; and his father, who was a native of Heidelberg, took possession of the living, and married the daughter of its previous incumbent at the same time. His father was a harmless, kind-hearted, cheerful, and pious man; his mother had a lively, imaginative, poetical temperament; the son inherited the qualities of both. The only other child, a daughter, died when very young.

Carl was of a delicate physical constitution, but eager to learn. Till he reached his ninth year, he went to the village school, the instruction at which was supplemented by his father. Among the first things he read were the poems of Claudius and Hebel; and he learnt by rote so easily, and took such a pleasure in declaiming poetry, that his parents used to say--'We must make a Professor of him.' Happy as he was at home, he began early to feel the lack of other companionship than that supplied by the peasant children with whom he associated, and a desire stirred in him to go out into the world. In the fragment of an autobiography which was found among his papers, he says:--'I remember the very spot--it was in one of the beautiful forests near my birth-place--where I first became conscious of a yearning to leave home. It was as strong as the yearning which one generally feels to return home when one is away. I was then seven years old.' In his ninth year he was accordingly sent to Mosbach, where he lodged with a clerical brother of his mother's, and attended the Latin school. After a year he entered the Gymnasium at Heidelberg, with the distinct idea of becoming a pastor, and perhaps eventually of succeeding his father. The school does not seem to have been all that it ought to have been; but the social influences by which he was surrounded were of an exceptionally stimulating and elevating kind. He rose from class to class in the Gymnasium with such rapidity, that he was prepared to pass the so-called _Abiturienten-Examen_[44] before reaching his seventeenth year--an unusually early age.

About this time his thoughts were almost completely turned aside from the profession he had intended to pursue, by the influence of friends of the family with which he lived. These were the brothers Boisseree, who were enthusiastic lovers of art, and had a fine collection of works of the old German masters. Young Ullmann was often invited by them to study their treasures, and became eventually so infected with their enthusiasm; or rather, perhaps, one ought to say, his own slumbering love of, and susceptibility to, the beautiful in nature and art, was so awakened, that he proposed to his parents to allow him to become a landscape painter. Two young men who were then his friends, and in whose company he used to traverse the charming scenes which abound in the neighbourhood of Heidelberg, afterwards became eminent artists, and he himself produced sketches and drawings full of the brightest promise. His parents, however, were shocked at the idea of their son taking up a profession that brought more honour than bread, especially as they were not in circumstances to sustain him until he should have attained a name and position; they urged on him, therefore, that he might secure leisure enough for the pursuit of art as a country pastor, and promised to let him study in Munich after completing his course at the University. The prospect thus opened up calmed him, and by the time his theological studies were completed, other thoughts filled his mind. To the end of his life, however, Ullmann remained a lover of art, and the æsthetic turn of his mind manifested itself in occasional poetic effusions, in that grace of style for which he was reputed beyond most of his contemporaries, and in a general refinement of culture. It is scarcely likely, however, that he would have attained the eminence as an artist that he gained as a theologian; and certainly the pursuit of art would not have admitted of his exerting the direct practical influence which he eventually wielded, and which was to him a source of such deep satisfaction.

He matriculated at Heidelberg in the autumn of 1812. The University had just lost one or two of its brightest ornaments--the youthful Neander, for example,--but still, notwithstanding its losses, next to the young and rising Berlin, it had the ablest professors, and was inspired by the highest aims. The most eminent member of the theological faculty was Daub; the most notorious was Paulus. The former was a man of remarkable force, energy, simplicity and earnestness, and so devoted to his academic vocation that he once wrote to his then young friend Rozenkranz, now Professor of Philosophy in Königsberg, and one of the few remaining Hegelians of the right wing, 'Holidays, do you say? Does the old man still take no holidays? No, my dear friend, not yet, nor do I want any; my heart's desire is, if possible, to die in my chair, docendo.' His desire was almost literally fulfilled; for the stroke which terminated his life, smote him whilst lecturing on anthropology, November 19th, 1836. He has been termed, rather wittily, but spitefully, the Talleyrand of German Philosophy and Theology, because 'he passed from the Kantian Revolution, through Schelling's Imperialism, to Hegel's Reactionaryism.' Deducting the spite, there is truth in the description, for he began his career as a thorough Kantian, then became a warm disciple of Schelling, and finished up as a Hegelian of the right wing. The changes he underwent were both sign and evidence of the honesty and thoroughness with which he devoted himself to the investigation of truth; there was not a trace in him of the frivolity of the French diplomatist. His best-known work is 'Judas Iscariot; or, Meditations on the Good in its relation to Evil.' Daub was still in his Schelling stage when Ullmann began to study. Paulus was, on the other hand, the most noted representative of the _Rationalismus vulgaris_, as it has been termed, in the department of exegesis. He was a man of wide reading, great learning, and acuteness, but possessed by so intense an aversion to everything that did not square with his narrow common sense, that he was incapable of understanding Christianity, and therefore made it his business to explain away everything that bore a supernatural or mystical character. Perhaps this was due in part to the fact that his father, who had been removed from his pastorate, _ob absurdas phantasmagorica visiones divinas_, forced him, whilst still a boy, to take part in the conferences with spirits and demons which he was in the habit of holding in conjunction with others like-minded. Professor Tholuck, of Halle, rarely lets pass an opportunity, in his exegetical lectures, of whetting his humour on some absurdity or other of Paulus. A greater contrast than that between him and Daub could scarcely have existed; and scientifically they may be said to have lived like cat and dog. Beside these two, another eminent name then graced the rolls of the University--Creuzer, author of the 'Symbolik und Mythologie der alten Völker, insbesondere der Griechen,' a work which was long the chief authority on its subject, and which even now well deserves consulting.

Ullmann's mind seems at this stage to have been in the unreflective state, in which, perhaps, a majority of German theological students are at the outset; naturally so, too, for his vocation was rather the choice of his parents than his own. He says about himself:--

'As I was still young, and my father wished me to have
plenty of time for study, I did not at once devote myself
exclusively to strictly professional studies, but attended
the philosophical and philological lectures of Daub and
Creuzer, and those on the "Encyclopædia of Theology" and
"Church History," by Paulus. During the year that I thus
spent at Heidelberg, I cannot say that I either felt any
specific interest in science, or evinced any independence
of mind. I was an industrious and respectful hearer, but
little more. With the idea of setting me on my own feet,
and plunging me more into theology, my father wished me to
go to another University.'

Advised by Daub, Ullmann accordingly resolved to go to Tübingen.

This custom of students pursuing their studies at more than one University is almost universal in Germany; and where the system of instruction is one by lectures, has, unquestionably, many advantages. Some of the direct personal influence and stimulus that a man of eminent vigour may exercise, is perhaps lost; but, on the other hand, the danger of a young man being too much influenced is avoided, and a greater manifoldness of development is favoured. This is one reason why thought in Germany is less stereotyped than among ourselves. Some, however, may, perhaps, deem this no advantage.

Tübingen was at that time considered the safest and soundest of all the German universities. It was the seat of the so-called Supranaturalistic school, and had been the refuge and stronghold of orthodoxy during the prevalency of Rationalism. Students of theology streamed thither from all parts of Germany. The principal theological professors were Scheurer, Flatt the younger, Bengel, and Bahnmeier, whose teachings tended to confirm young Ullmann on the positive Christian belief which had been inculcated on him at home and at school. Still he cannot be said to have been satisfied. The Tübingen theology, based as it was on philosophical presuppositions that had been to a large extent outgrown, was now becoming antiquated, and his mind was unconsciously reaching out towards the new mode of representing Christian truth, of which Schleiermacher was the harbinger, and which he himself eventually did so much to propagate. Some of his best and highest instincts and capabilities found nourishment and stimulus, however, in the circle of University friends to which he belonged. Among these were Gustav Schwab, the biographer of Schiller, and himself a poet, and above all, Uhland, who had then just published his first poems. The friendship formed with Schwab continued unbroken to the end of life. Such circles, originating in like literary interests and tastes, were then common in Germany. The atmosphere, especially of the universities, was full of what strikes our colder English mind as sentimental enthusiasm, but which then appeared to be glowing love for the highest ideals in State and Church, in science and philosophy, in prose and poetry. It were possibly better for our national and social life if there were a little more capability of enthusiasm for the ideal in the young men of our universities and colleges. We are too hard, muscular, and materialistic. Ullmann retained his susceptibility for the beautiful in literature to the end of life; and occasionally, too, expressed his thoughts and feelings in rhymes, of which, even poets by profession would not have needed to be greatly ashamed. He returned home in the autumn of 1816, and shortly afterwards passed his theological examination at Carlsruhe. The certificate he received was so good that he was at once offered a teachership at the Lyceum in Carlsruhe, but declined it on the ground of health, and resolved, according to the general custom in Baden, to become a 'vikar,' or, as we say in England, a 'curate,' or assistant. He was ordained on the 12th of January, 1817, in the church at Epfenbach, and immediately thereupon entered on a _vikariat_ at Kirchheim, where a friend of his father's was the incumbent. There he remained a year, but his wish to become a country pastor was not to be realized. The manner in which he had passed his examination had excited the attention of the ecclesiastical and university authorities, and as there was at that time a strong wish to see Baden young men selecting the _academical career_, that is, settling as teachers at the university with a view to becoming professors, the Government called upon him to take this course, and offered to supply him with the means necessary to further study. Ullmann's own inclinations responded to this invitation; but he hesitated at first because he had a wholesome horror of adding another to the already too long list of second-rate professors. His parents were naturally gratified; but with noble tact and generous self-sacrifice, at once said that they themselves would provide their son with the requisite means, in order that he might remain free to take whatever course seemed most suitable to himself.

In the autumn of 1817, he accordingly recommenced his university studies. At first he hesitated whether he should go to Göttingen or remain at Heidelberg; he wisely decided on the latter. For though the former had not a few eminent men, it was bound too much by the traditions of the eighteenth century, whereas Heidelberg was one of the fountains of the new theological and philosophical life that had begun to permeate Germany.

Philosophy was the subject to which he first devoted himself; in particular, the philosophy of Hegel, who had then just been appointed professor at Heidelberg. He never properly relished Hegel; indeed, to judge from one of his letters to his friend Schwab, he seems to have been made not a little melancholy by it. Satisfaction it could not well afford him, for his was not a mind to put up with dry bones and logical subtilties; but it proved to be an excellent intellectual gymnastic, and compelled him to an examination of his own theological and philosophical position that was greatly needed, and which would otherwise have been scarcely possible. The _à priori_ constructive method of the Hegelian philosophy did not accord with the native bent of his mind. He shows, too, that he began to be aware of the line he himself would have to take in the following words addressed to one of his examiners who had urged him to turn his special attention to systematic theology:--

'I am not one of those who are able to construct an
historical fact like the Christian religion, by starting
from a philosophical centre. My way into science is that of
historical inquiry; it passes from the particular to the
general, not from the general to the particular; or,
applied to theology, from exegesis and history to
systematic theology and Christian ethics.'

He accordingly first took up philological, exegetical, and patristic studies; he did so from a just though instinctive conviction that satisfactory solutions of the great problems of theology and philosophy are only possible on the basis of sound and thorough historical studies. That it cost him no little self-restraint to carry out this method, is evident from the letters he wrote about this time. In one addressed to Schwab occur the words--

'It is my misfortune that at present I have little time to
give to the highest questions. I have so many of the merely
outward parts of science which are absolutely necessary to
fetch up, that I often groan as under a heavy burden.
Still, even in the desert of grammatical and critical
study, I meet with many a refreshing oasis.'

He began also to feel a deeper sympathy with the practical aspects of the vocation on which he was entering. In the same letter from which we have just quoted, he says--

'I am sometimes disposed to envy the men--and there are
many of them--who live on an untroubled life, doing the
right without difficulty. My life appears, by comparison,
one continuous self-torture. But should I not be acting
unworthily? Must I not rather confess to myself that I have
as yet no solid ground on which I can take my stand? Yes;
and therefore, I am resolved to forego all the enjoyments
and pleasures of life rather than not attain to
certainty--rather than not be able to say, "I know in whom
I have believed."'

He concluded his studies at Heidelberg by taking the degree of Doctor of Philosophy, and in the spring of 1819 entered on a scientific tour intended to embrace Jena, Göttingen, Dresden, Leipzig, Berlin, and other centres of German culture. His stay in Berlin was both the longest and the most important. He there made the personal acquaintance of De Wette, Neander, and Schleiermacher, and his intercourse with the last two in particular had a determining influence on the whole of his future course. That for which his own studies had been preparing the way was now accomplished, namely, his emancipation from the old supranaturalistic forms of theological thought which had hitherto hampered him. He did not, however, quit his hold of the substance of the Christian faith; on the contrary, it became more completely a living possession. In the sketch he wrote of the life of his friend Umbreit, he describes his Berlin experiences as follows:--

'In intercourse with De Wette, Neander, and Schleiermacher,
I absorbed into myself the elements of the new theology. In
opposition to both Rationalism and Supranaturalism,
Christianity presented itself to me then as a new vital
creation and divine revelation, in the full sense of the
term, but, at the same time, as something undergoing an
organic development in the history of mankind. I saw
accordingly that it was the function of the theologian to
seek to effect a reconciliation between the Christian faith
and the healthy elements in the culture of the age, that
is, to exhibit it in its reasonableness, instead of in the
form of authority.'

De Wette's influence was more an exegegetical than a critical one, and Ullmann never showed much taste for the business of the critic. Schleiermacher taught him the distinction between faith and theology and the central significance of the person of the Redeemer, without, however, seriously infecting him with his own exaggeratedly subjective and speculative tendencies. Through Neander, his mind was open to the appreciation of Christianity as a phenomenon and power in the history of humanity. He was most drawn towards the last-mentioned, and always spoke of him with deep and loving reverence. There was not a little affinity between the two--an affinity which manifested itself even more distinctly in later years; and if their course of development had been more similar, the resemblance between them would have been something very unusual. This will appear as we advance in our task.

During this tour, Ullmann visited Hamburg, and there formed an acquaintance which was destined to become very intimate, and to have not a little influence on his career as a theologian--it was that of the celebrated publisher, Friedrich Perthes. The circumstances under which the introduction took place were embarrassing enough. Ullmann had ran short of money, and not knowing what else to do, went to Perthes, who at once, on the credit of his honest face, as he said, lent him a sufficient sum of money to enable him to carry out his immediate plans. Perthes subsequently became Ullmann's publisher.[45]