ference to its general influence on the welfare of their states, or the security of their own power. Woe to the church that is subject to such a head; that must receive its constitution and its ordinances and its ministers by the appointment of such an authority! The churches of Germany are mostly in this predicament, and teachers of religion are trained up for them, of whom it is not even asked, whether they believe in that religion which they profess to teach. The church of England is in this predicament, modified only by the limited authority of the English monarch; and how many of her clergy are men of a mere worldly spirit and even dissipated character! Let then American Christians rejoice, that the churches are here thrown back upon their primitive foundation, the hearts and affections of the followers of Christ; that they neither receive nor claim support from the civil power, any further than it becomes the government of every Christian country to provide against open violations of public order and religion. So much as this is demanded of every government bearing the name of Christian; not by any church, nor in support of any particular church, but in order that it may correspond with the very elements of Christian society.

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In regard to the studies pursued by theological students at the universities, they not only have the privilege of attending lectures on such other branches as they may choose, but are also expected and required to continue their attention to, and make further progress in, the studies of the philosophical department or faculty of letters. Every student of theology, therefore, is also inscribed in this faculty; and in addition to his theological studies, is required to attend lectures on logic, metaphysics, ethics or moral philosophy, and the philosophy of religion; by which last is understood, the philosophical exhibition of the eternal and universal ideas which lie at the foundation of every particular religion, and the examination of the religious tendencies and propensities of our nature. In addition to these, it is not unusual for the students of theology to pursue classical philology and literature to a very considerable extent; or to attend lectures on history, or on one or more of the natural sciences. Indeed, the means are furnished, and young men are invited, to extend their researches into the whole field of ancient and mod

In the remarks which follow, the writer has reference principally to the universities of Prussia. The same may be applied however, in most respects, to all the other protestant universities of Germany.

ern literature, and to wander at will throughout the wide kingdoms of science and nature.

The regular Brodcollegia, or courses of lectures necessary to be heard in order to sustain the future examinations, and to be regarded as qualified to enter upon the sacred office, are usually classed under three heads, viz. such as are propaedeutical or introductory, such as are theoretical, and such as are practical.

The propaedeutical lectures comprise the so called theological encyclopaedia, introductions to the Old and New Testament, and hermeneutics. These, of course, are all preparatory studies. The course on encyclopaedia professes to present to the student, a survey of the whole circle of theological learning. It is also called Hodegetik, from odnyéw to lead the way, and then includes under it, (1) Encyclopaedia in the stricter sense, or an objective exhibition of the nature, character, and condition of the science to be taught (in this case theology); of the subdivisions of the science into different departments or disciplines, and the character of each of these; and of the relation which each particular discipline bears to the whole. (2) It includes also Methodik or the proper method of study, which is the subjective part of this introductory course, and presupposes the encyclopaedia or objective part. Its business is, first, to shew what are the necessary qualifications in those who devote themselves to the study of a science, and to point out the hindrances which lie in their path; secondly, to shew in what particular way the different branches or departments of the science may best be studied; and this is shewn from the nature of the science itself. The utility of an introductory course like this, in the study of theology, cannot be called in question. The student thereby obtains a clear idea of the object of his studies; and by knowing definitely the relations which the different departments bear to each other, and to the science considered as a whole, he is enabled to pursue them in a proper order, and thus acquire a knowledge of them with greater ease to himself. How few are the students of theology, who, on first entering upon their career, have any adequate conceptions of the wide field that lies before them! The object of such a course of lectures is, to spread before them a map or plan of this field; to mark out its subdivisions with all their metes and bounds; and to accompany this map with a description of the various roads and paths, by which they are to arrive at the different parts of the field; of the obstacles to be avoided or encountered, and the best means of overcoming

them; and of the preparations and the implements which the traveller must take along with him. This is a topic to which, no doubt, more attention might profitably be paid in the theological seminaries of our own country. Indeed, this introductory study is in Germany considered so important in theology, that provision is made in every university for such a course in each semester; and it is always the first object of the student's attention. With this course of lectures is also usually connected a synopsis of the literature of theology; or a list of the best books in the several departments, with a brief account and character of each.

The other propaedeutical courses, viz. introductions to the Old and New Testament, and hermeneutics, are also necessarily preparatory in their nature. In order properly to understand, in their full force and extent, the truths of the Bible, which are the foundation of all theology, we ought to be acquainted with the history and character and condition of the sacred books in which they are contained; we must know not only the general principles on which they, like all other books, are to be interpreted, but also the peculiar circumstances and characteristics which serve in any way to throw light upon and affect their particular interpretation. These are therefore subjects to which an early attention is always given; although there is less regularity in this respect, than in regard to the general subject of encyclopaedia. One of the most celebrated introductory courses, is that of Gesenius on the Old Testament, which never fails to draw a crowd of hearers sufficient to fill his large auditorium almost to suffocation.

The regular courses of theoretical lectures are those on the exegesis of the Old and New Testament, and archaeology of the Scriptures; systematic and symbolic theology, and ethics; the history of doctrines, ecclesiastical history and antiquities. In some of the universities, as at Halle, there are given regular courses of exegetical lectures on the whole of the New Testament, which extend through two years. Such were formerly the lectures of Knapp, of which the substance is said to have been published in the Exegetisches Handbuch, Leips. 1799 ff. The same course is also pursued by Wegscheider and Thilo, who always read at the same hour, but on different parts of the New Testament. Tholuck has likewise recently commenced upon the same plan. The first semester is usually occupied with the Gospels of Matthew, Mark, and Luke, which

are read according to a harmony; the second semester is filled out with the Gospel of John and the Acts of the Apostles; while the Epistles and the Apocalypse are divided between the semesters of the second year. Specimens of the general mode of lecturing on the New Testament may be seen in the Handbuch above mentioned; and also in the Commentaries of Flatt on the Epistles, which were published without alteration from his manuscript lectures. In other universities, as at Berlin, the courses on the New Testament are less regular and general, and include only particular books. Each professor, who chooses to read on the New Testament, selects such books as he prefers, and reads upon them in a regular order, or not, as he pleases. Neander, for instance, lectures upon the Gospels of Matthew and of John, and has at times taken up most or all of the Epistles; but of late years, he confines himself to these Gospels and to the larger Epistles of Paul.

The same is true in regard to the exegesis of the Old Testament. It would here be obviously impossible to deliver lectures on the whole of this part of the Bible; and therefore every professor selects the particular ground which he will occupy. Some make for themselves a stated course; while others vary their lectures at will. Gesenius has adopted the former method, and his course covers two years. It consists of lectures on the books of Genesis, Isaiah, Psalms, and Job. The lectures on Isaiah are mostly nothing but an abstract of his printed commentary, condensed into a much narrower compass, and with little or no illustration from the cognate dialects. It may seem strange that these lectures should be fully attended, when it is so easy to obtain the book, and thus possess a complete commentary; but the poverty of many of the students, the desire of possessing an epitome including the results of the professor's newest investigations, the preference which is felt for instruction viva voce, and perhaps fashion too in some degree, conspire to render the lecture-room not less crowded at these, than at the other lectures of the same professor. His course on the Psalms bears a very general resemblance to the Commentary of De Wette; exhibiting, however, somewhat less of taste and more of philology. The difficulties of the book of Genesis vanish with him entirely; inasmuch as he considers this book merely as a collection of uvbos, compiled, as well as the rest of the Pentateuch, at a period not earlier than the time of the Jewish kings, and on a level, as to authority, with the fables of other oriental nations in regard to

the creation and early history of our race. In Halle there is no orthodox evangelical lecturer on any part of the Old Testament. In Berlin, Hengstenberg reads upon the prophecies respecting the Messiah, and some other portions; but his lectures are thinly attended. Indeed the study of Hebrew and oriental literature in general, excites little comparative attention at Berlin. In Halle much more time and attention are devoted to both. Gesenius gives occasionally lectures on the elements of Chaldee, Syriac, and Arabic; and there are also private teachers in these and the other oriental tongues.

The lectures on systematic theology are exceedingly various in their character, according to the point of view under which the professor chooses to consider his subject. Sometimes it is simply a scientific theology, whose principles are deduced from, and founded upon, reason alone. At other times it is only biblical theology, or the doctrines of the Bible arranged in a systematic form.Sometimes again both of these modes are combined, and the religion of reason and nature is extended or modified by the precepts of the Scriptures; or the truths of the Bible are supported and illustrated by the principles of reason. At one time the doctrines are exhibited and discussed only in their present form; at another, the history of them is interwoven with the discussion. The greater part of the works on systematic theology published in Germany, have first been read as lectures in the universities; and afford therefore a fair specimen of the mode of lecturing on these subjects. Such are the works of Twesten, Hahn, Nitzsch, Schleiermacher, De Wette, Marheinecke, Wegscheider, etc. to mention only those of living authors. The excellent work of Knapp, also, which is now in the progress of translation in this country, was published without alteration from his manuscript course. All these lectures properly regard the general system of theological doctrines, without reference to them as held by any particular church. The lectures on Symbolik, on the contrary, or on the symbols or confessions of the various churches, are devoted to the exhibition of the doctrines as held by these churches; and as the history of creeds and confessions is of course brought into view, it is obvious that the whole subject is thus thrown open for discussion.

The Dogmengeschichte or history of doctrines, as has been before remarked, very commonly also forms a part of the regular lectures on ecclesiastical history. Indeed, both this and the history of creeds and confessions form such an integral part of