now, to join yourselves. You have received it in solemn trust from your Lord; whatever, then, the toils it imposes, never tire in it; whatever the sacrifices it demands, never shrink from them; and whatever the prayers it needs, never weary in them, for "in due time ye shall reap if ye faint not." God is opening up to you at this hour a great and effectual door of usefulness to spread the knowledge of Christ among the perishing heathen; show yourselves "worthy of the kingdom," by a zeal ever hastening to seize spiritual opportunities for well-doing, in leading souls to the Saviour. To this good work of speaking and praying, and giving and labouring for your supreme Master, are you not encouraged by the present aspect of missions over the earth? When as now have you seen the ancient idolatries of the earth tottering to their fall, and their supporters trembling for fear? When has christianity ever had such multiplied means for self-diffusion, in the multitude of its bibles and the easy transit of its disciples to the ends of the world? The deep long night, which has brooded over the heathen nations, is already broken. The morning star of their hope has long ago appeared in the success of missions over the earth; yea, the harbinger of their coming day now begins to lose its brightness, in the far more glorious beams of the rising sun. They that have long waited for the morning, even now call you to activity beseeming the children of the day," Arise, shine, for thy light is come, and the glory of the Lord is arisen upon thee." Yes, and while the Light of the world rises still higher, and goes still onwards with healing in his wings, "the Gentiles shall come to his light, and kings to the brightness of his rising, and the whole earth shall be filled with his glory." "O house of Jacob, come ye and let us walk in the light of the Lord."

W. R.

EDUCATION.-UNIVERSITY TRAINING.

THIRD ARTICLE.

IN considering the Scottish system of university training, it is not our intention to dwell upon its many acknowledged excellences, but to point out some of its defects, and suggest appropriate remedies.

The universities of Scotland have always embraced students of every variety and description.-embryo lawyers, physicians and clergymen, -men advanced in life, who attend some of the classes for amusement, or in order to recall the studies of earlier years,-persons engaged in the actual occupations of business, who expect to derive aid in their pursuits, from the new applications of science to the arts,-and young men not intended for any learned profession, but sent for a year or two to college, in order to carry their education farther than that of the schools, before they are engaged in the pursuits of trade or of commerce. The system of instruction and superintendence is, therefore, necessarily of a general kind. The knowledge communicated in the various classes, is, of course, adapted to the character and circumstances of the students, and has no peculiar reference to any one profession. The students do not reside within the walls of the colleges, but wherever they choose. The professors take no superintendence of their studies and occupations in their own dwellings. In Edinburgh and

Glasgow, especially, where two-thirds of Scottish students are educated, the professors are seldom brought into contact with their pupils, except in the class-room. They have scarcely any opportunity of knowing their habits, employments, or acquaintances, and seldom know even their residences. In short our colleges are little more than an aggregation of class-rooms, to which the students resort during the hours of teaching in the classes, which they attend, and when that attendance is over, are lost in the crowds of these populous cities.

There can be no doubt that this system of education, in which students of all sects and professions mingle without distinction, is attended with many great advantages; but considered as a system of training for the office of the ministry, it labours under the serious disadvantage of having no direct reference to the work in which the student is afterwards to be engaged. The knowledge communicated during the course of the college curriculum, is never made to bear upon the study of theology, and is scarcely, if at all, rendered subservient to it. In the study of the classics, for example, the attention of the student is exclusively confined to questions of grammar and prosody, or to the elucidation of the manners and customs of antiquity; no attempt is ever made to point out the light which the substitution of the fantastic, cruel, and impure rites of polytheistic idolatry, in the room of the worship of the true God,-the gross mistakes and abject superstition of the vulgar, the uncertainty of the best of the heathen philosophers, and the impiety of the worst,-cast upon the statements of scripture, respecting the present character of human nature, the incompetency of reason, and the necessity of a divine revelation. In the study of ethics again, the line of conduct followed is, in many cases, still more reprehensible; a system of morals is laid down and inculcated, not only independent of, but not unfrequently hostile to, the principles of the gospel; and, whenever the decisions of this "science, falsely so called,” are at variance with the doctrines of revelation, it is complacently assumed that the latter must be erroneous, that they may indeed be theologically right, but that they must be philosophically wrong. Once more, there is a close and interesting connexion between physical science and theology. The former is capable of rendering services of essential value to the latter. The discoveries of natural philosophy furnish us with the proofs of the fundamental article of all religion and morality—the existence of an All-wise and All-powerful Creator. There are, no doubt, many evidences of this great truth which lie open to the observation of all, and require not the research of profound science to elicit. "But, in very many particulars, philosophy throws a clearer and more determinate light upon the argument, inasmuch as the farther its investigations have extended, and the more rigid the scrutiny which in these investigations it has employed, the more demonstrative has the manifestation become of the unimprovable perfection of those works in which the skill of the Great Artificer is discovered." Not only does physical science thus lay the very foundation of natural religion, by furnishing and elucidating, in the wonders which it discovers, the evidences of the existence of an Almighty and Intelligent Agent, but it is capable, moreover, of collecting from the whole. system of the universe, materials for devotion-of leading the soul" from nature up to nature's God," and of inspiring the sentiments and emotions of reverence and godly fear-of grateful adoration and praise.

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Natural philosophy can do all this; but, in our system of university training, it never has done it. The science is no doubt taught, in many cases well taught, but in its spirit, and in many of its principles, it is too often unbaptized and covertly antichristian. No fire is brought down from heaven to purify and hallow it. The laws of the material universe are explained; the countless changes of material things, and their countless actions on each other, are pointed out; but the attempt is seldom, if ever made, to show that these laws, and the properties impressed upon matter, are merely "the instruments with which the Almighty works-that the institution of such laws, the selection of the quantities which they involve, their combination and application, are the modes in which he exerts and manifests his power, his wisdom, his goodness-that through these attributes, thus exercised, the Creator of all, shapes, moves, sustains, and guides the visible creation."* But surely such a mode of teaching science is to lose sight of the great object which it ought ever to have in view. "What are the laws of nature," says Professor Sedgewick, “ but the manifestations of God's wisdom ? What are material actions, but manifestations of his power? Indications of his wisdom and his power co-exist with every portion of the universe. They are seen in the great luminaries of heaven. They are seen in the dead matter whereon we trample. They are found in all parts of space, remote as well as near, which we in our ignorance sometimes regard as mere vacuities. They are unceasing; they are unchangeable." Since this is the case, that system of education from which all reference to these great truths is deliberately excluded, is very imperfectly fitted for the cultivation either of the intellect or of the affections. How much is it to be lamented, then, that in our system of university training, science and religion, which "God hath joined together," should so frequently be not only "put asunder," but set at variance, and that "philosophy, by busying the mind about the works of Deity, should, in so many instances, have induced forgetfulness of their Author, and have tended, instead of kindling, to quench the flame of piety!" A student may enter college ignorant of the very first principles, not merely of christianity, but of natural religion, and, so far as the philosophy and science which issue from the chairs of our academical institutions are concerned, may leave it in the same condition. But the influence of this system is not merely negative, it is, in many instances, productive of great and positive evil, engendering a spirit of restless speculation, of arrogance, and intellectual pride, and causing the concerns of personal salvation, and habitual devotion, to be greatly overlooked. It is a great mistake to suppose, that a college life is peculiarly favourable to the cultivation of personal religion. All who have felt its influence on their own minds, or have witnessed its effects on the character of others, will readily acknowledge that its tendency is to form a disposition and temper very different from the childlike humility and docility enjoined by our Lordthat unless counteracted by great watchfulness and constant exertion, it is certain to exercise a deteriorating influence over devotional habits, and that the engrossment of mind, and the absorption of time, necessary to the acquisition of knowledge, and the ardour enkindled by zealous competition, leave but little time or energy for the cultivation of per

* Whewell's Bridge water Treatise, p. 357.

sonal godliness. "The lamp of knowledge," says Mr James," is fed with the oil which should supply that of religion, and thus the flame of the latter grows dim, pale, and fitful. Few young men have left college with more piety than they carried to it, while many have left it

with less."

Another great defect in the Scottish university system is the want of adequate motives and encouragement for continued and vigorous application. Individuals of rare endowments and unwearied industry may, indeed, find any additional stimulus unnecessary, but a system of education should be adjusted to the ordinary level of capacity and application; and with reference to the great majority of students, our present university system is undeniably defective. They may be diligent if they are inclined; but if they choose to be idle and careless, they may be so with perfect impunity, and almost without notice. It was given in evidence before the Royal Commission, that, in some instances, the superintendence exercised over the students is so slight, that "very long, and even total absence, has not been discovered;" and that, "in some cases, it has even happened that certificates of attendance have been given to persons who were scarcely ever within the class-room." In some of the colleges no certificates of attendance or proficiency are given; and even when they are granted, they form no accurate record of the diligence and attainments of the student. They are often given as a matter of course, and are frequently so vaguely expressed that no accurate judgment can be formed from them of the attainments or merits of the individual. In short, under the present system of university training, students may, and not unfrequently do, leave college with their original scanty stock of learning very little if at all increased, and with habits the very reverse of patient investigation and vigorous application.

Such are some of the defects which exist in our present university system; can nothing be done to remedy them? The evils they produce are great and manifold; are we to fold our hands and look on without making an effort to remove them? One obvious remedy for these acknowledge deficiences in our academic institutions, is the exercising a careful superintendence over the students from the commencement of their studies. From the very first they ought to feel that they are under the fostering care of the church; that, on the one hand, diligence and good conduct will not be overlooked, nor, on the other, indolence and carelessness allowed to pass with impunity. An important step was taken in the right direction when the United Synod, some years ago, enacted, that "a minister in the seat of each university shall be appointed annually by the presbytery of the bounds, whose duty it shall be to take a superintendence of all the students connected with our church at the university, whose views are directed to the ministry; meeting with them at regular and not distant intervals; uniting with them in religious exercises, and giving them advice respecting the prosecution of their studies. That ministers, in whose congregations there are such students of literature and philosophy, shall be enjoined to recommend the students to the care of the superintendent, and that the superintendent shall be required to transmit a report at the close of the session to their ministers." But even this arrangement does not adequately meet the exigencies of the case. We are aware, indeed, that

the able and learned individuals who have been from time to time appointed to the office of superintendent, have done every thing in their power to promote the welfare of the students entrusted to their care, and that much good has resulted from their labours. But burdened as they are with the onerous duties and engagements directly and indirectly connected with a city charge, it is impossible for them to devote more than a very scanty portion of time to the superintendence of students; and one, or perhaps two hours a-week spent in this work, can afford but very little opportunity of acquiring an accurate knowledge of their character and attainments, marking their progress, stimulating them to exertion, giving them judicious and profitable counsel in the prosecution of their studies, and supplying the various deficiencies of our present system of education. This is surely a work sufficiently important and arduous to occupy the whole time and attention of any one man, however able or learned. That such superintendence as this is not only desirable, but necessary to remedy the defects of our present system of training, will scarcely be doubted by any one who has carefully considered the subject; and there is nothing to prevent its being immediately carried into effect. As five-sixths of our students receive their education in the Universities of Edinburgh and Glasgow, two superintendents would be sufficient; and if two of our theological professors were appointed to the office, they would not only have it in their power to become intimately acquainted with the character and habits of all the students, to direct them as to the most eligible mode of carrying on their studies, to see that they are profiting by the advantages they enjoy, and, above all, to watch over their piety, and to form their ministerial character. But, in addition to all this, they would also be enabled to devote their undivided energies to the great work of training up candidates for the office of the ministry.

J. T.

LETTER OF THE LATE REV. DR LAWSON OF SELKIRK, TO MRS PLUMMER, WIFE OF ANDREW PLUMMER, Esq., SHERIFF OF THE COUNTY OF SELKIRK.

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MADAM, I was sorry to hear that a gentleman with whom I travelled a mile or two, a few weeks ago, told you some things concerning my conversation with him, that had a tendency to lessen me in your opinion. I am persuaded I said nothing to him that would have displeased you, you had been present with us. If I differed from your sentiments, I believe you would have thought the differences such as every man will cheerfully bear in another, whom he does not wish to treat as a slave. And if I did wrong in speaking things disagreeable to my companion, he ought to have the blame, as he used means to fish out my opinions on subjects on which I was not disposed to discourse. I told him (I think, more than once) that I had for some time resolved to abstain as much as possible from speaking on political subjects.

I believe I yet retain in memory the greatest part of the ideas interchanged in that conversation. It would be tedious to you, as well as to myself, to give you a full account of it; but, if I mistake not, that which passed concerning the reformers in Selkirk was most likely to give him umbrage. He told me that some of them had changed their sentiments, and gave me this proof of it: that on the king's birth-day,