recondite dogmas which are supposed to be their peculiar concern, and can tell with unerring certainty whether the Second Divine Person had two natures or two wills, or only one of each, or whether the Third positively proceeded from the First only, according to Greek orthodoxy, or from the First and Second, according to that of Rome and Canterbury. Nearer home, of course, theological education is a wider and more serious matter. If young priests at Maynooth are taught the astronomical system which makes the sun go round the earth, and the moral system of Peter Dens, which is nearly as completely the reverse of truth, they still receive an enormous amount of something which goes by the name of instruction, and in the matters of scholastic theology and casuistry are probably qualified to beat a great many eminent D.D.’s of Oxford and Cambridge. Here in England, and in Scotland also, every Church, Established and Dissenting, has its college or colleges for training its clergy, either apart from or together with students intended for lay professions; and, without the degree or certificate afforded by such institution, the entry into the ministry is barred. Christendom, in short, has, like Judaism, its “Schools of the Prophets”; and nobody is invited to prophesy, even if he be pious and gifted as John Bunyan, who has not passed through them and learned his lesson. The necessity for this theological training, so far as it concerns the insurance of orthodox doctrine from the acolyte when he becomes a preacher, of course falls to the ground when we contemplate an order of things quite outside the orthodox churches, and such as it is not to be anticipated they will sanction for many a day. Our female preacher is by the hypothesis, for the present at all events, either quite irregularly connected with the orthodox sects, a Minister Unattached or Amateur Pastor (and some such there are at this moment doing a vast deal of good work, _e.g._, Miss Catherine Marsh and the sister of Mr. Spurgeon); or if ever officially recognized, and a professional minister, then as belonging to some heterodox communion, such as the Salvation Army; or those in America, which profit by the services of the Rev. Phœbe Hanaford, the Rev. Antoinette Brown, and the late Rev. Celia Burleigh; and the Unitarian congregation at Melbourne, which honored itself by choosing for their pastor Martha Turner, a lady whose great abilities and noble spiritual feeling seem to me to hold out the very example we seek of what a woman in the pulpit may and ought to be.[32] No necessity exists compelling a female preacher who enlists under the banner of religious freedom to undergo the particular mental drill which qualifies the Romanist or Anglo-Catholic clergyman for the performance of all the peculiar intellectual labors and combats necessary to his office, and included in the duty of honestly believing exactly all which his Church believes, and being equipped to do battle