practical workmen to go to the old and well-esteemed seminaries. They need their stimulating and elevated influence, need to" acquire a knowledge of themselves by knowing those brethren who are more lettered than they "; there will be fewer differences of opinion, and less humiliation and jealousy ; "ministers who are trained in the same school are less exposed to mutual envy than ministers who are trained in different schools."

Unquestionably our historical tendency has always been to one type of theological institutions, and that the most complete possible. The Bangor Seminary began on a plan resembling that of Bristol and Nottingham. It was not long in learning to aim to be the fellow of Andover. The effort at Gilmanton in the same direction died out, overborne by the leading tendencies of New England. Our newest school, now second in its successful gathering of candidates for the ministry, purposes first of all to reproduce Andover and New Haven and Bangor beyond the Lakes. The requisites for admission except in the special course-are a collegiate education or its equivalent.1 It is likely that the next sacred school to be endowed and manned on the Pacific coast will be shapen after the same pattern. Is it enough to go on repeating this type of agency with some addition thereto ? Will its products meet all our country's exigencies? Do they? The reasoning in its favor falls in apparently with the spirit of American equality; but the people to be saved are to be regarded as well as those who by preaching are to save them. The plea of the Address seems to be supported and strengthened by a consideration of the ultimate tendencies of Congregationalism; yet these do not forbid a variety of theological schools. The variety seen in England is owing in part to the combination of collegiate studies with

1 Constitution of the Chicago Theological Seminary. Students in the special course "shall possess such literary attainments as shall be judged by the Board of Instructors necessary to success in the gospel ministry." This course has recently been reduced from three to two years. The theological training is the same as in the regular course.

theological; it is due somewhat to distinctions in English society. Less of these last will exist when reform triun phs, and odious obstacles of caste now hindering both the gospel and Congregationalism, give way. Many of these diverse modes of education have relation to "orders and conditions of men." We are without such orders, but not without different conditions. Our political economy promotes division of labor. Our soil and industry necessitate diversities of life. Our national development causes dissimilitudes of occupation and interests. Our wide domain - now widening againgives them all verge and room. These all in their turn produce unlike and multiform habitudes of mind. The American character is not one, but many, and is becoming more. Our history has at last brought within the scope of Congregational evangelization types of character unimagined by our fathers. And Congregationalism must needs work for the masses, however various or heterogeneous they be. Is it certain that our great cities will not presently furnish, like those of foreign Christendom, unmanageable masses of immense and terrible heathenism, if we do not at once evangelize on a greater scale, and with more variform adaptation than we have ever dreamed of doing? In a population now rushing past that of Boston, which itself is ceasing to be the Puritan city, our great interior metropolis, Chicago, already has a hundred and fifty thousand who neglect the worship of God. Such cities under our gigantic railroad system must multiply; manufactures just beginning to overspread the central West multiply them. The immigration alone, which the suppression of the rebellion and the condition of Europe again accelerates, would create them. Let us widen our view. Let us learn from other lands. If we cannot do what we ea 'n

1 "The chief hope of conciliating the working men to our religious institutions, and through them to religion, is the diminution of the fearful class-feeling which at present separates the upper and lower ranks of English society."-The English Independent. The remarkable Working Man's Conferences lately held in London and the Provincial towns, could not have been held in this country because, we have no such class-feeling, and no need of conciliating the working men as a class.

estly would, let us wisely do what we plainly must. The system of our New England fathers, east and west, north and south, must work towards ultimate spiritual equality through present inequalities. The genius of Congregationalism, for example, favors a church architecture that meets the average mind of the masses. But this may be only the last consummate product of the ripest Christian democracy. We are too crude, our social life too little assimilated to our principles, to realize it as yet. Even in cities we have the plainness of the Plymouth church along with the elaborate embellishment of the Broadway Tabernacle and the New England church of Chicago. If we must diversify in these lesser matters, must we not in more important things- the spiritual agencies that teach how to convert sinners and cherish and develop saints? The special courses at Andover and Chicago are one step in the right direction. They cannot be too amply endowed, or made too efficient. But may we not discrectly, and with the approbation of Christ, add the Bristol and Nottingham methods to our one American plan? We can better diversify theological education than English Congregationalists can, for we have not cumbered and overloaded it with collegiate education in the same course. Where the methods just named originated they were meant for classes of ministers already in existence, to give something of culture to preachers who else would have nothing, Are they not indispensable here to call some of those classes into existence? Is it quite certain that, in the great manufacturing hives of the future central West, on the margin of the plains now first penetrated by our iron thoroughfares stretching off to the Pacific, among the gathering toilers of our mountain territories, and where the "poor white trash" and the freedmen of the south and southwest are yet to hear for the first time a free Puritan gospel, we need only the culture of Andover and New Haven, which can never be else than distinctively scholarly, and never ought to be; that we do not need new and deftly fitted modes of Christian service, imparting the same sound interpretation and strong and saving

theology, with a ready, direct, and lissome suiting to multiplied and heterogeneous habits of life and mind, which our prescriptive culture has not yet attained? The secret of the extension of New England religious life, southward at least, is wrapped up in the question: Can it produce more than one type of ministerial power? Can we have all other necessary types if we only add special courses where the life and drift of the institution, however admirable in itself, may prove overpoweringly adverse thereto? The most plausible argument for doing only this, and nothing more, is not adduced in the Address referred to; namely, a certain tone respecting biblical and theological scholarship which may be imparted to men who never themselves can become scholars. But more may be lost by this in a special course than is gained, since it may be done at the expense of more fitting and indispensable qualifications, in the circumstances, for the peculiar work for which the men are indispensable. Besides the equalization and sympathy between the more literate and the more practical brethren will not fail if we adopt the larger and more varied plan. Ministerial caste and envy must be destroyed by our life rather than by our studies. And American life is the great equalizer; the western work, pas toral and home missionary, shows this everywhere; the more lettered and the less lettered, however previously trained, are equally tested, and by the same tests; the rich and the poor in learning meet together. Nothing but life and labor thoroughly equalizes; for this the world is the true seminary. And certain it is, that multiply new phases of ministerial preparation and service as we may, whether some of them are on theory desirable or not, they will all in the result prove too feeble and too few. Doubtless, if all our seminaries of the established type were supplemented with special courses, and we have, on the borders of our home missionary field, as many and as various institutions of other grades as Great Britain has, and laymen were as much enlisted in the work of saving souls by persuasive Christian speech as a few are beginning to be, the multitudes who would still lack the word of life would be appallingly great.

ARTICLE V.

NOTICES OF RECENT GERMAN PUBLICATIONS.

THERE WITH.

FROM OUR GERMAN CORRESPONDENT.

SLEEP AND DEATH, AND THE PHENOMENA OF SOUL-LIFE CONNECTED A psychologico-apologetical inquiry. The aim of the author of the above work is, by investigating those states commonly indicated by the words "the night-side of the soul," to gain a fuller view of its essence, and to show more clearly its destination to an immortal existence. He thinks such an inquiry into sleep, death, and the related phenomena of second sight and the like, specially fitted to further the object in view, because in connection with them the soul withdraws itself, as it were, to a certain degree from its corporeal organism, and sinks into its own esoteric depths. The work is divided into two main parts: I. Sleep and Death, and the related psychical phenomena. II. The higher lighting up of the soul in the hour of death. In the first part are discussed such matters as the following: Sleep, its rise and course; the continuity of self-consciousness and activity in sleep. Dreams, their nature and rise; their prophetical character; their moral and religious character; as revelations; the confusion of the soul in dreaming. Mixed States, as, for example, somnambulism; the power of anticipation; prophetic clear-sight among heathens and Christians; the various species of second-sight. In the second part: the phenomena of apparent death, which he calls death incomplete; completed death; the intensification of the powers of the soul in face of death. The author adduces an immense number of most striking and interesting facts bearing on the several points brought under discussion, and whether one agree with his deductions and hypotheses or not, he must be allowed to have evinced wide reading, considerable subtilty, and to have produced a most curious and suggestive work. We know no treatise on the subject so comprehensive and so safe as this.

APOCRYPHAL APOCALYPSES.-The inexhaustable Tischendorf has here partly republished, but mainly edited for the first time, the following

1 Schlaf und Tod nebst den damit zusammenhängenden Erscheinungen des Seelenlebens. Eine psychologisch-apologetische Erörterung. Von Franz Splittgerber. pp. 493. Halle: Fricke; London: Asher and Co., Trübner and Co. 1866. Price, 2 thaler.

2 Apocalypses Apocryphae. Edidit Const. Tischendorf. Lipsiae: H. Mendelssohn; London: Asher and Co., Trubner and Co. 1866. Price, 40 sgr.