"In the preparation of the first or German-English part, the volume published at London, under the name of Flügel, but really compiled by Heimann, Feiling and Oxenford, was chosen as our basis, being at present the most complete and in our opinion the most judiciously prepared manual of the kind in England. This has been carefully revised, in many parts entirely re-arranged or re-written, and augmented by at least thirty thousand new words and articles; so that it will be found that of the eight hundred and fifty pages, which constitute its size, nearly one half are additions of our own. In this business of remodeling and enlarging, the editor has, in addition to availing himself of the materials which a long familiarity with the German classics, had placed at his disposal, made free and diligent use of the best and most recent lexicographers both German and German-English."

He then proceeds to speak of the distinctions between synomynous words, which have been given in an abridged form from Hilpert, who was the first to lay before English readers the investigations in that department of Eberhard, Maass and Gruber. He has likewise inserted in his dictionary many words of foreign origin which most German lexicographers omit, and many terms of art or science, the want of which in ordinary lexicons often proves a source of infinite embarrassment and vexation to the student.

Mr. Adler seems to us, after an examination somewhat carefully conducted, to have been quite successful in his task; and we can recommend his work to our readers, as supplying a desideratum which has been long felt. We think however, that the work would have been better if the whole space had been devoted to the German-English. In that case many phrases now omitted would have found their proper places, and many words would not have had the door shut upon them, which have equal claims to be admitted with thousands which have been received. We are aware that in the dictionary of a language like the German, admitting of unlimited combinations, it is difficult to know what line should be drawn. Every writer enriches, or as the case may be burdens his mother tongue with many new compounds, which for the most part need no dictionary to explain them. We were not surprised, nor were we disposed to blame Mr. Adler, when we found perhaps a hundred words in as many pages of a recent German historian which have not made their way into his pages. But we felt a little differently on discovering that all the compounds in such a classic as Schiller, are not considered good company nor included among the army of 80,000 words which Mr. Adler has enlisted. In about a seventeenth part of Maria Stuart,' we have noted seventeen such proscribed words, and the same ratio would give us for Schiller's entire works several thousand. We can not however, suppose that it is fair to make the results of so limited an examination a standard of judgment. But there ought to be no words omitted which occur in a writer who comes like Schiller among the earliest into the hands of students, a writer too, who is sure to keep his ground against the changes of time, and to give currency and respectability to all the vehicles of his thoughts.

Among the instances where Mr. Adler, appeared to us to have made important omissions or to have adopted wrong views concerning words, we name the following.

Armbrust is put under arm, as one of its compounds. We are aware that some have taken this view of the word, but the better one, as it seems to us, is to regard it as one of Latin origin from arcubalista corrupted into arbulista. Armbruster is not archer but cross-bow-man.

Aushängebogen, 'proof-sheet.' Having once detected ourselves in this same error we can the more easily point it out to others. This word denotes the sheets as they are struck off and hung out or hung up to dry. Proof-sheet is we suppose, probebogen or correcturbogen.

Credenzen, to present foretasted meat or drink.' But how can this definition suit the following passage in Schiller, where Mary Stuart says, that she never puts the rim of the cup to her lips without feeling dread lest,

er könnte

Credenzt seyn von der Liebe meiner Schwester,

that is, without a dread lest it may have credentials from the love of Elizabeth, in other words lest it may be rubbed over with poison.

Under beschicken might be introduced the phrase einen Tag beschicken, to attend, be present at a day or diet.

Under gegen, the author says that in many compound words the meaning is easily obtained by taking the above definitions respectively. The definitions referred to are, 1. towards, to, 2. against, 3. for, 4. about, near, 5. in comparison with. If we are not deceived, only the second sense, (including over against, return and reciprocity,) is used in compounds. The important words Gegensatz and Gegenstand deserve more attention than Mr. Adler bestows upon them. And we may say the same of Moment, a favorite term with philosophical Germans.

Under liegen might be introduced the phrase es liegt in Argen which we take to mean, is badly off, is not well handled.

The compound of Schöppe or Schöffe, Schöffenbarfrei, and several other terms connected with the political system of the middle ages, ought to have a place assigned to them in this dictionary.

Such is the case also with the word Venner and its compounds Vennerschaft, Venneramt. This word seems to be equivalent to the Italian gonfaloniere.

6

The use of vertragen, in phrases like the following, der Rath vertrug alle Fehdeschaften,' "the council made up all feuds," is not noticed; although sich vertragen mit has a corresponding sense assigned to it.

Wildfremd is said to be vulgar. We have met with the word in an eminent historian of the present day.

Mr. Adler would be more than human if this list might not be greatly enlarged. We notice these blemishes rather to convince our readers that our praise of the work is not as lightly awarded, or with as little examination of its contents, as sometimes happens. We will close our notice, by complaining of the occasional want of clearness in the distinctions between synonyms; by commending Mr. Adler's resolution to exclude etymologies from a practical dictionary of this sort; and by expressing the hope that the work may have, as it deserves, a wide circulation.

Rational Psychology: or the subjective Idea and the objective Law of all Intelligence. By LAURENS P. HICKOK, D. D., Professor of Christian Theology in the Theological Seminary of Auburn. Auburn: Derby, Miller & Co., 1849. 8vo. pp. 717.

THIS is a ponderous octavo, with one very obvious excellence which we hold to be essential in works on metaphysics, and that is, it is printed in a large open type. The subjects in such books are sufficiently intricate, and confusion of thought is the danger to which the reader is most exposed. To print one's ideas in a type that occasions no trouble to the reader, and which presents each thought at a reasonable distance from its fellow, is no slight convenience; and it may sometimes prove of essential service to the cause of truth. The work before us gives evidence of great zeal and industry on the part of its author, and shows that in the department to which he has devoted his strength for some years past, he has labored with untiring energy. It requires no little time and study, to become the master of the very peculiar technical phraseology which the author has adopted, and not a little effort with one's self, to make it the natural expression of one's thoughts. If it requires time and effort, to learn to write in this phraseology, it will certainly cost time and labor, to learn to read it with ease and pleasure. The very title of the work, is evidence enough of this fact. What educated man in this country, who had not served a special apprenticeship, would gather from this title what the author designs to treat of in his volume? If he reads his introduction, he will still be at a loss; for the author explains himself by new combinations of the same technical language, VOL. VII. 41

and seems to suppose that it conveys to his readers, as precise and definite signification, as he thinks it does to himself.

There is a decided superiority, we grant and contend, in many of the technical terms which the Germans employ in psychology and metaphysics. No one who understands their application, can fail to be impressed with their singular precision and beauty. Nor can he fail to admire the rigor with which they are used by the best metaphysical writers. To think however of introducing them into the English language, without careful explanations and abundant illustration, or even then otherwise than sparingly, is to err most fatally. If they become the medium by which we express our opinion upon "Rational Psychology," they must first become familiar to the thoughts, by means of elementary treatises in "Empirical Psychology," and Logic. We fear that if for no other reason than the strange and uncouth language in which this work is written, it will be thoroughly read by but few. We believe also that the manner in which the discussion is conducted, will make it neither interesting nor intelligible to any except those who are adepts in German metaphysics. To the class of students who wish to master this philosophy by the reading of a month, and who imagine they understand its principles, because they can find some meaning in its terminology, if it prove acceptable, it will be likely to bring greater harm than advantage, for the reason already suggested, that it is not sufficiently elementary. The style of the author is occasionally incorrect, though it is usually clear and pleasant to the reader, when it is not technical in the way already noticed.

It is not permitted to us by our limits, and probably would not be allowed by the taste of our readers, to discuss at length the merits of the volume as a treatise on metaphysics. We forbear any criticism of this kind, and must content ourselves with announcing it as a book which will interest a certain portion of our readers.

The Pulpit Orators of France and Switzerland, Sketches of their Character and Specimens of their Eloquence. By Rev. ROBERT TURNBULL. New York: Robert Carter, 1848. 12mo. pp. 341.

THIS is a work which Mr. Turnbull is, by his tastes and reading, well fitted to prepare. Possessed as he seems to be of no inconsiderable acquaintance with the religious literature of France, both of the present and former periods, he is well adapted to enter with spirit into the composition of such a work, and to attain that excellence which usually results from a labor of love. He contrives unconsciously to interest his readers in whatever he writes, by the very amiable temper, and pleasant train of thought which seems to be his natural mood.

It is a work which was needed by the public and for which they are well prepared. Much is said in this day about French religious writers and French preachers, but we think little is known with accuracy. The design of the work is to satisfy the curiosity, and to answer the inquiries, which are continually arising. The pulpit orators treated of, are Bossuet, Flechier, Bourdaloue, Fenelon, Masillon, Saurin, Vinet, among the dead, and Adolphe Monod, Grandpierre, La Cordaire, Merle D'Aubigne, Gaussen, among the living. He gives brief but lively sketches of the history and peculiarities of these preachers, accompanied with extended specimens of their pulpit eloquence.

Theophany; or the Manifestation of God, in the Life, Character and Mission of Jesus Christ. By Rev. ROBERT TURNBULL. Hartford: Brockett, Fuller & Co., 1849. 12mo. pp. 239.

THE plan of this work is good. It consists of two parts, the first of which is entitled, "The life of Christ," and the second, "The character and mission of Christ." In the first part, the author seems to open the evangelical narra

tive as a history, and to inquire what is its record of facts, and what do these facts signify when seen in their connection with each other, and in their place in the history of the times in which they are said to have occurred. The author first sets before us the state of the world when Christ appeared, the outworn and powerless religions of Greece and Rome, the bigoted formalism and bitter sectarianism of Judaism, the general expectation that a messenger from God would speedily appear, and the mistaken views which were cherished of the nature of his mission. Chapter second is occupied with the childhood and youth of Jesus, his baptism, temptation and teaching. Chapter third, with a condensed sketch of his active ministry, including his attendance at the three great festivals, the assertion and vindication of his claims as the Son of God, and the striking though sad preliminaries to his crucifixion. The fourth chapter is allotted to his crucifixion, the fifth to his resurrection, and the sixth to his ascension and the relation of his life on earth to his life in Heaven.

In the execution of the first part of his plan, the author has aimed to divest the gospel narrative, of those deadening associations with which it is almost universally invested from long familiarity with every line of the story, and also from that remoteness from the earth and the real wants of earth to which theological abstraction, and dumb affection, have exalted it. How far he has been successful in this aim, we are hardly prepared to say. To all those readers, who have not been accustomed to such a mode of studying the Evangelists, the volume will open a new and more exciting field of thought. To others, the elaboration of the history will appear superficial and incomplete, when compared with what he can find in Neander, Milman and Schauffler. The most critical reader however, will hardly fail to be pleased with the fluency and ease of the style, with the justice of his conceptions and the glow of his mingled sensibility and piety. We are disposed to welcome every such contribution to our religious literature. We hail with the sincerest pleasure, every attempt to bring before the religious community, vivid and fresh views of the real life that was once lived in Palestine by the most wonderful being that ever walked the earth. It is well also that the study of the meaning of Christ's words and the significance of his life and death, should be preceded by a just and loving appreciation of the portrait of the living Christ. If all the students of Christianity began their inquiries at this point, and ascended by a natural gradation into the more difficult and sublime inquiries which the record implies, we are certain that there would be far less skepticism in the world, and far, far less, theological dogmatism on the one hand, and theological phantasy on the other. To understand the life of Christ as a history, requires an accurate, as well as a glowing mind. To enter fully into the import of this life in all its relations to human wants, requires a practical and personal knowledge of man's ignorance and sin. He who first makes a personal acquaintance with the master, and learns to understand his spirit and to live his life, will be likely to understand his words, and the words of those to whom his Spirit brought all his sayings to mind.

The second part of this work is by far the longest. Though not theological in form, it is yet theological in fact. He discusses the six following points in as many distinct chapters. The sinlessness of Christ, his divinity, the incarnation a mystery, theories of the incarnation, the atonement, and the relations of the Godhead to the sufferings of Christ. The sentiments of the author on these points, are those which are generally received by our readers, but the manner of conducting the discussion, is not rigorous nor scientific. There is a want of method, of precision and of condensation. As an offset against these defects, there is an easy style, a sympathy with his subject and his readers, and great felicity in the illustrations and allusions by which he redeems the discussion from the dullness of theological common-place. He seems to know for whom he is writing, not for clergymen, not for logicians, not even for religiuos people of any particular school, nor necessarily for religious people at all, but for men of thought and literary taste, who may be supposed to be interested in the questions, Who was Jesus Christ, and what did he teach, and for what did he live and die.

God in Christ. Three Discourses, delivered at New Haven, Cambridge, and Andover, with a Preliminary Dissertation on Language. By HORACE BUSHNELL. Hartford, Brown & Parsons, 12mo. pp. 356.

Review of Dr. Bushnell's Theories of Incarnation and Atonement. (A Supplement to " Theophany.") By ROBERT TURNBULL, Pastor of the First Baptist Church, Hartford, Conn. Hartford: Brockett, Fuller & Co., 12mo. pp. 77.

What does Dr. Bushnell mean? From the New York Evangelist. Hartford: Case, Tiffany & Co., 8vo. pp. 28.

NEVER was book more open to attack from every quarter-never was book more avowedly liable to all sorts of misapprehension and logical misconstruction-than this book of Dr. Bushnell's. Some will add, never was book more defiant of attack, or more careless about commending itself to the understanding of those whose habits of reasoning have made them inexorable in demanding coherence and consistency in argument.

Nothing is easier than to convict Dr. Bushnell of the greatest errors by the most logical methods. Already, therefore, in addition to the notices, more or less elaborate, which the book has received from the religious and theological journals, reviews and strictures are beginning to appear in a more permanent form. Others are announced as in preparation; and it may be expected that they will be elaborate and conclusive in proportion to the time which is employed upon them.

The first of Dr. B.'s "discourses" is on the Divinity of Christ; and the discussion of that subject involves, of course, some exhibition of the author's views in regard to the Trinity and the Incarnation. He holds the Divinity of Christ in the highest sense and without any limitation. He does not understand by that phrase "simply that Christ differs from other men in the sense that he is better, more inspired, and so a more complete vehicle of God to the world than others have been." In his view, Christ "differs from us not in degree but in kind." To him, Christ is a person " whose truest reality is that he is God." He holds, and as we think, truly, that "in maintaining the essential divinity of Christ, there is no difficulty whatever till we begin to speculate or dogmatize” about the correlate doctrines of the Incarnation and the Trinity. In respect to the Incarnation then, he has been understood as denying the true and proper humanity of Christ. If this interpretation is correct, he must be regarded as denying the material fact of the Incarnation itself; for that the incarnate Word, "the man Christ Jesus," was truly and completely man, a human body and a human soul, is not a matter of speculation or inference, but a matter of fact and testimony. Dr. Bushnell's language in describing both the Scriptural doctrine and his own exposition of it, is "that here is an incarnation asserted of the Divine nature; that God, the Infinite God, is represented as dwelling in a finite human person, subject to its limitations and even to its evils." What he denies in regard to "the interior nature of Christ" is the "theory of two distinct or distinctly active subsistences in the person of Christ." And his objection is that according to that theory, "instead of a person whose nature is the real unity of the divine and human, we have two distinct persons between whom our thoughts are continually alternating." If any of his statements seem to involve the inference that in the "divine-human" person there was nothing human but a human body, he may deserve to be censured for such statements; but it is no more than fair to say that the inference is one which he expressly disavows.

Perhaps it may be imagined that I intend, in holding this view of the incarnation, or the person of Christ, to deny that he had a human soul, or any thing human but a human body. I only deny that his human soul, or nature, is to be spoken of, or looked upon, as having a distinct subsistence, so as to live, think, learn, worship, suffer, by itself. Disclaiming all thought of denying, or affirming any thing as regards the interior composition or construction of his person, I insist that he stands before us in simple unity, one person, the divine-human, representing the qualities of his double parentage as the Son of God, and the son of Mary."-p. 163.