some distinguished masters of schools at Niemeyer, Natorp, Zerrenner, Graffe, and others. As a proof of this, take the following extract from the copious review of it in Zerrenner's Schulfreund (Friend to Schools), vol. xii. p. 150. "It is no fault of mine that I acquaint my readers so late with one of the best works on education. It is almost beyond my comprehension, how this book should not have been noticed in any catalogue previous to Easter of the current year. A Guide of this sort may not only with justice, but with distinguished honour, be pronounced fitted for its purpose, inasmuch as it is no less an honour to the Diet which ordered its publication, than a blessing to the country. At all events, we must place this book on a level with the best Protestant writings of the same class, as with a Rist, with a Villaume, and others, and in some respects, particularly as regards the completeness of the work, and the force of its style, we must prefer it to them. In this book may be found explained in the most convenient order and greatest perfection, the best method of teaching, namely, that which exercises and improves in the most correct harmony the powers of reason, and of the will. Would that every schoolmaster possessed this book, and would simply be directed by it; truly he might dispense with the

use of many others. It would be a difficult task for me to give specimens of this work; since in fact, almost the whole of it is classical." The Reviewer in Gräffe's Catechetical Journal, fifth year, third volume, speaking of the Guide, uses expressions similar to the above. A review of the first edition of this book is to be met with in the General Gazette of Literature, at Jena, for 1793. No. 192. After remarking in the first place, how the princes and governments of Germany distinguished themselves, by forming salutary institutions not only for the outward prosperity of the people, but also for advancing true civilisation, and thus permanently securing their happiness, the reviewer proceeds; "This line of reflections will probably be opened in the mind of many readers of the abovenamed book, as it has in that of the reviewer, by observing the admirable institutions by which His Serene Highness the Elector Maximilian Francis, with the cooperation of the Diet, by means of a system of public education introduced by him, by shewing the way to an effective method of teaching, by the establishment of a particular school for future schoolmasters, by the better attention paid to these masters, and other regulations for the chapter of Münster necessary for the same end, has merited the gratitude of the world and of posterity, and has left the true civilisation of his country, as his own lasting monument. Mr. Overberg has executed the commission with which he was charged

by the rulers of his country, namely, the sketching out for the schoolmasters a method of teaching, with such great knowledge of his subject, and such ability, that his book is not only useful for the purpose for which it was immediately designed, but besides this, is also, in an extraordinary degree, instructive for all teachers of seminaries, for schoolmasters, for preachers, and in general for all who have anything to do with the business of instructing the people, and that not only in Catholic, but also in Protestant countries. The reader must not overlook the preface addressed particularly to the clergy with cure of souls in Münsterland, and to the schoolmasters. The reading of it inspires the most complete confidence in the author, and presents him to the mind, as a man possessed at the same time of the most ardent zeal for his object, of knowledge of mankind, and knowledge of the difficulties which attend the carrying out of new and great projects. Preachers in particular ought to pay attention to his advice, and in doing so, if the reviewer is not wholly mistaken, they will find by experience, that they also may effect a great deal of good in regard to schools, if only with a good intention they unite a persevering zeal, moderation, and firmness.

Overberg's Guide was reprinted for the sixth time in 1825, and it had already before that time been translated into Dutch. It was designed only for a few, and it proved of use to very many.

In the year 1799, Overberg published his "Bible History of the Old and New Testaments." From the direction, which people had, at that time, begun to take in treating on the Bible, it might easily be foreseen, that a great variety of judgments would be passed on this book. Many were dissatisfied with the style in which it was written, and thought that it was not suitable to the age. To us it appears to merit rather praise than blame, that Overberg took into his narrative the text of the Bible literally as he found it, that he represented in their own original garb those circumstances which the holy Scripture relates, and which are met with nowhere else, and retained the admirably simple graphically descriptive style of the historical books of the Old and New Testament. It is a fact, that Overberg's history of the Bible is frequently used in Christian families, as a favourite standard book. Children also are fond of reading it, as the events are represented in it in the very words of the Bible, in a manner altogether simple, natural, and attractive. This work has been introduced into many schools of the north of Germany, as well Protestant as Catholic, as a class-book, and as the guide to instruction in the Bible history.

In the year 1804, Overberg published his Manual of Religion, and the two catechisms for older and for little children. In the preface to the Manual of Religion he has expressly deprecated criticism of the contents, and of the matter of the instruction; because he as a Catholic desired to expound nothing but the doctrine of his own Church, and was responsible to his Church only for the correct exposition of it. The form and manner of his exposition of it, he willingly submitted to the critic. Notwithstanding this precaution, some non-Catholic reviewers could not forbear severely criticising the contents of the book. The doctrines of the Catholic faith have very often been harshly found fault with from want of undertanding them; such obstacles Overberg also had to experience. Particularly, he was handled very roughly in a review in the Berlin General German Library In other quarters justice was done him. The Royal Prussian Government of Münster, by an order dated the 15th of July, 1804, directed the gratuitous distribution of the Manual among all the schoolmasters of the country, at the public cost; it pronounced, on this occasion, a most favourable judgment upon it, and gratified the author with a letter, the contents of which were sufficient to indemnify him for the mortifications which he otherwise endured. Many other learned journals gave their judgment in favour of the Manual of Religion. The following passage occurs in the Review at Göttingen, the Gelehrte Anzeigen, of the 23rd March 1805. "This book is the production of a man who, as we are informed, thinks and acts as he speaks and writes, and who by his earlier writings on education, must in an extraordinary degree have merited the gratitude of his Catholic brethren in other countries, as well as of those of his own native land. This Manual of Religion, according to the private view of the author, ought to be looked upon as a third part to his previous literary labours. But we cannot be content to look on it in this light; seeing that the Manual is a work complete in itself, which has no connection with the others, except in the way of references; which fully answers its proposed design in every respect, and which may justly be placed on a level with the best introductions to the knowledge of Christianity for the use of Catholics, which have appeared in the present age. The author delivers himself throughout with such a degree of warmth, with such enthusiastic devotion for every thing which sets forth the honour of God, and with so noble a simplicity of style, that one is imperceptibly carried forward towards the end which he seems always to have before his eyes, namely, the awakening of holy resolutions, and the improvement of men."

In the conclusion of this Review, the impression which the writings of Overberg, as well as his discourses, make on all men, is aptly described. Overberg, was wholly penetrated with what he wrote. The blessed truths of religion, he had made the continual subject of his reflections. It was his most ardent desire to communicate to others, (if possible to all his fellow creatures) the blessings of true devotion; and youth being peculiarly docile, all his energies were directed to inspiring the tender age of childhood with heartfelt fear of God, and piety. After this, many peculiarities of his Manual of Religion are explained, as for instance, that he attaches so much importance to ascetic exercises, and points out with the greatest accuracy and definitiveness the manner and way in which they are to be used. In this way, Overberg had educated himself; and he had reflected without ceasing on the way and manner in which religion was to be introduced into the hearts of men, but particularly of children. The fruit of his own experience and reflections is set forth in his Manual of Religion. The late Prince Bishop of Hildesheim, Francis Egon of Furstenberg, used this book for his daily spiritual reading. Several priests, who, in their catechetical discourses take Overberg's Manual as their guide, have already made the remark, that the longer they use it, and the more deeply they enter into the spirit of it, so much the more good do they find contained in it, so much the more do they become convinced of its utility. This, by itself, is a proof that it was not compiled in a hurried manner, as a work of a few hours, but is the result of whole years of labour.

The two catechisms and the Manual of Religion were translated into Dutch, and introduced into the Catholic schools of Holland. Many editions were published of all the writings of Overberg. In 1830, appeared the eleventh edition of the Bible Histories; in 1827, the third of the Manual of Religion; the last was, besides this, printed at Vienna in 1824,

The Guide to teaching schools was printed six times without alteration. Overberg was urged several times partially to remodel this book, and to enrich it with the fruits of his later experience and experiments. He declined doing this, on the score of his advanced age. Another time he answered a pressing letter which was written to him on the same subject, with the text from St. Luke v. 36. "No man putteth a piece from a new garment upon an old garment, otherwise he both rendeth the new, and the piece taken from the new agreeth not with the old.' Nevertheless he was willing to make an appendix to the work, in which he acquainted the schoolmasters, whom he had trained, with the latter

improvements in the science of education, and with the result of his own and of others' experience in this line during a period of thirty years. The introduction to this matter was printed in the last edition of the Guide. These were Overberg's last words to his readers. With his usual warmth and power he exhorts the schoolmasters to the conscientious discharge of their duties, and above all, to indefatigable efforts to attain a more complete fitness for their calling, without which, as he says, no man will be a good teacher long. As a means to this end, he recommended the diligent and well-pondered reading of good works on education. But he would have them take one book by way of a foundation, study this one thoroughly in the first place, and string on to this, as additions or improvements, the knowledge drawn from other writings, in order that the fruit of their reading might not all be mere unconnected fragments of knowledge, to be soon again forgotten. After this preamble, Overberg recommended his own Guide as the groundwork of their subsequent reading; since as he said, this book, which was easy to understand, moderate in its requirements, to be depended on in its principles and its rules, completely embraced every thing essential, and worked with more earnestness than all other writings on education, at the matter which is the most important, that is the implanting in the hearts of the teachers, as well as of the scholars, a sense of religion, or of the fear of God. We shall not blame, in Overberg, this recommendation of his own work, when we consider that it resulted from the intimate conviction, which, after thirty years' use of it, he had of its utility, and which was justified by the favourable judgments of others, to which we have above referred, and yet more by the effects noticed in the schools themselves. What may be most particularly inferred from this, is that Overberg was far removed from the false humility of those who underrate what there is good in themselves, because it is their own, but often with no other purpose, than that they may be praised by others. He was well aware, what additions might be made to his book with advantage; he himself had, in a period of thirty years, considerably enlarged the circle of his experience, he had read through the more recent works on education with his pencil in hand, as was seen when his library was sold, and he was on the point of imparting to his pupils what he had gathered; but he gave this up, and concluded with the following words: "When I wrote this, the establishment of a seminary for schoolmasters was yet among the number of pious wishes. I had therefore in view, to insert in this place, much of what in part my own experience has taught me, in part those learned in matters