likewise be directed to a more general safeguard, and that is, the piety of the church itself; for while it is obvious that the religion of the church depends much upon the religion of the existing ministry, it is equally true that the religion of the rising ministry will be mainly moulded by that of the existing church. Young ministers will receive their stamp of character and notions of piety from that state of things in which their conversion and Christian education took place. Eminent piety in Christians generally will produce a race of devoted and holy aspirants for the sacred office. And when the duties attached to the minister's office are such as none but the most eminently pious can discharge with any comfort or success, only such will have any desire to embark in it. Let Christians and pastors then give earnest heed to improve and elevate the tone of piety in their respective communities, and they will thus produce a condition of the church which will induce numbers to consecrate themselves to the sacred work, affording at the same time the strongest possible guarantee that none but the really and eminently devout will dare to think of becoming spiritual overseers of such a people.

ON COLLEGES FOR GENERAL LITERARY AND SCIENTIFIC PURPOSES.

By John Kelly, Liverpool.

READ AT THE AUTUMNAL MEETING OF THE UNION.

THE subject which has been assigned to me in the arrangements of this evening relates to the necessity and feasibility of colleges designed to place within the reach of all who may be in circumstances, or who may be desirous to, avail themselves of the highest literary and scientific advantages. The institutions which we have now in view, and which we especially desiderate, are not grammar-schools, but something of a superior order, which shall furnish to the pupils of the highest elementary classical schools the means of carrying on their studies to the greatest possible degree of literary attainment. As a denomination, we have not been wholly unmindful of the claims of the ministry in regard to education, although, even in this department, much yet remains to be done. To the importance of furnishing the means of a sound and finished education to our youth intended for other professions, we have been sadly

insensible. It is high time that we were setting ourselves resolutely to the consideration of this vital question, with the view of accomplishing whatever may be practicable.

The subject is an extensive one, and I fear that I shall be able to do little more within the time to which I am necessarily restricted than to place before you in mere outline a few of the considerations which serve to evince the necessity of some movement of this kind, to state the principles by which it should be regulated, and to show its practicability.

When we speak of a properly educated people, we must be understood as contemplating a condition mainly involving two elements-habits of application and self-government, and acquired knowledge on a scale and in a proportion corresponding to the different ranks in society. These two elements are rarely found in combination. In some of the continental states-such, for instance, as Russia and Spain-neither are found to any extent. Of the rest, in the vast majority of cases, the literary advantages greatly preponderate over the means for the formation cf correct habits. The colleges may be comparatively numerous, the scheme of education comprehensive, and the professors able; but the governments are, more or less, despotic, and care is taken to release the people, as much as possible, from everything which might tend to call out and develope their energies, and thus lay the foundation of a sound and efficient state of character. In the case of England the very opposite holds good to a remarkable degree. We have in abundance the means of forming good habits. Our insular position, the nature of our government, and the enterprise of the people, throw us largely on our own resources, and are highly favourable to mental activity, industry, and self-command; while our facilities for the acquisition of knowledge, save through the press, are far below the average of other countries. Indeed, until within these few years past, no collegiate establishments existed, with the exception of the two universities. I have no wish to speak disparagingly of these nobly-endowed institutions for some branches of study they have deservedly maintained a very high reputation. But that they are lamentably, and I fear incurably, deficient in some very important branches of study is a matter of notoriety. There are, besides, serious evils connected with them which considerably impair their useful

ness. To say nothing of the moral dangers attending the prosecution of a course of study at these seats of learning, nor of the exclusive spirit fostered there, which places them at variance with the general mind of England, they are exclusively within the reach of one sect, and of the wealthiest members of that sect, and of the few who, by means of their endowments, or at an amount of self-sacrifice which threatens their personal independence, find admission to them. Very many are, by their conscientious convictions, shut out from the benefits which they confer; nor is there any prospect of present improvement in their management.

The London University, including the two colleges recently erected in the metropolis, has done something to supply the dearth of educational advantages. Its success, though not so great as was either anticipated or desired, has been on the whole encouraging. So far as the colleges in question have failed to realize the intention of those who originated them, it may in great part be attributed to the comparatively heavy expense of the course of education furnished by them. In this, as well as in many other departments, men have yet to learn that the cheapness of the benefit intended in the end affords the best remuneration to those who confer it. This is the main secret in regard to the general diffusion of a liberal education in Germany and Scotland.

The deficiency of the means of a higher education amongst us is still very great. It is, in reality, a national evil, and it bears with peculiar severity on the Dissenting portion of the community. Its continuance much longer must affect us injuriously in a variety of respects, even beyond what it has done in times past. It presents a formidable temptation to young men connected with us, either belonging to respectable families or possessing decided talents and literary aspirations, inducing them to leave us, not without reluctance, for the sake of mere educational advantages, which we cannot afford them: It deprives us of the services in public life of some of our best men, who, from a sense of their literary deficiencies, are unwilling to take upon themselves responsibilities to which they imagine themselves unequal, though well qualified in all other respects. It is fast throwing the public press of the country into the hands of men who have no sympathy with our distinctive principles, who

do not even understand them, and who are vigorously and systematically labouring to bring them into disrepute. It is limiting the power and influence of our several denominations to an extent which cannot be brought within definite and tangible calculations. These are matters which deserve our thoughtful attention. Apart from every other consideration, our own welfare and religious influence are deeply concerned in devising some remedy without delay. Where, it may be asked, is this remedy to be found? I answer, without hesitation, it is in our own hands. In one word, from government nothing need be expected, and nothing desired. We ought to take up the matter ourselves, and deal with it honestly and liberally.

It has been mooted whether we might not open our theological institutions to others besides those designed for the Christian ministry, and afford to such students, under wise arrangements, the highest literary and classical instruction they can supply. I hope I may be permitted, without offence, to express my conviction in reference to this proposal, that it comes far short of what is required. In my judgment it is merely a substitute for something better, and should never be thought of until we are driven to it from necessity, on the acknowledged failure of all other means. In this view I cannot refrain, with all respect, from deprecating its entertainment, as having a tendency to turn away our attention from the consideration of the only measure which can adequately meet the exigencies of the case. It is my belief, too, that the difficulties in the way of the adoption of this plan are numerous and formidable. The trusts of the majority of our existing institutions are, I fear, of too stringent a nature to permit the attempt; and where no legal hinderances exist, one or other of two things would follow the adoption of this scheme, neither of which would in the end be regarded with satisfaction. On the one hand, this extension of our theological institutions would be so limited as to be practically of no avail in meeting existing wants. In appearance we should be doing something, but it would be in appearance only; just enough to furnish an apology for continued inaction, and to augment prodigiously the difficulty in awakening a proper attention to the subject in future. Or, on the other hand, should they be so thrown open as to admit largely students of the class in question, it would change

The

the character and threaten to defeat the design of these institutions. The committees of those theological seminaries thus circumstanced, finding the profit derived from the non-theological students a ready and easy source wherefrom to meet the pecuniary deficiencies embarrassing the other and proper department committed to their management, would be under strong temptation to encourage the admission of general students without limitation, as furnishing a more certain and available means of income. probable effects of this may easily be foreseen. The dependence of these institutions on the churches, which, with all the felt disadvantages which now attend it, is a most wholesome arrangement, would in time cease; and as a further consequence, the theological studies, for which they were originally designed, might be greatly interfered with, and become to a large extent a secondary and subordinate consideration. There are few of us, I feel persuaded, who could contemplate these results without apprehension. The attempt might be made to guard against them, but with doubtful success. It would be found extremely difficult to decide, when once the system was adopted, where to stop; and with many minds engaged sharing the responsibility of the measure, the prospect of immediate relief from existing difficulties might reconcile them, under the influence of a kind of necessity, to advance in this direction much farther than is wise and prudent. They might find themselves in the end committed to a course from which it would be all but impossible to retrace their steps. In truth, it is an arrangement exceedingly perilous. It is reversing the safe and natural order of things. A literary institution ought not to be a mere appendage to a theological, but a theological to a literary, in a matter of so much importance. I may be forgiven for this frank statement of my views; I give them as the result of some thought, and in deference to the better judgment of others.

Dismissing, then, the scheme to which I have adverted as inapplicable to present necessities, and only deserving attention on the failure of every other plan, the question comes before us,-On what principles should such an institution be founded? Ought it to be denominational or general? Colleges of the former character are very common in the United States. Their adaptation to the circumstances of our country admits of doubt;

nor, under any fair view of the case, do they appear desirable. There is nothing in science and literature the property of any one class. They are a common good, in the diffusion of which we are all equally interested. Nor are there any questions connected with them in which contending religious sects feel any peculiar interest. To intrude our divisions unceasingly into provinces where they have no natural place, is a serious evil which ought to be carefully avoided. A college founded on general principles, expressly excluding party ascendancy, in which all might feel a common interest, is greatly to be preferred. By securing union of effort the requisite funds for its creation and maintenance would be more easily obtained. Immense good might accrue from members of different religious bodies joining in common studies. The remote influence of such an institution might be favourable to an extent which we cannot now calculate in softening our existing differences. There are other advantages, from any allusion to which I must abstain.

The only point, as appears to me, likely to present itself as a serious difficulty, relates to the religious instruction of the pupils. This is with us a matter of prime importance. It has ever been our deep and deliberate conviction that religion is the first concern-that religious learning should go hand in hand with intellectual culture, and that the highest scientific and literary advantages are dearly acquired at the cost of our spiritual interests. By every Christian parent, then, this is a matter that cannot be overlooked. But is there any impossibility in providing for this satisfactorily without supposing that the professors in such a college should be required formally to undertake the religious training of their pupils? They must not be men who would take advantage of their position insidiously to instil false principles into their minds, but rather men who have some true_sympathy with spiritual realities, and who delight to aid in strengthening Christian principle. Care must accordingly be taken in selecting individuals of known religious character for the several departments-character being the best security that their influence will be sound and wholesome. Beyond this, the matter rests with Christian parents. Let them see to it under a becoming sense of their own responsibility. In the case of those situated in the neighbourhood of such an institution

there would be no necessity for the removal of the young from their own home, and for them no additional provision would be required; for we hold it as certain that nowhere can Divine truth

be so efficiently taught as within the domestic circle. This, whenever practicable, is the Divine arrangement. To neglect parental duties, and to think lightly of the facilities for their discharge which the parental roof affords, cannot be attended with other than mischievous consequences. When, however, young men come from a distance to pursue their education, care must be taken that they are placed in families where security is offered that their religious interests will not be neglected. Let it once be understood that such domestic superintendence is required, and in such a country as ours it will be promptly and easily provided. There may, indeed, be a preference for establishments on a large scale, subsidiary to the college, where, under the superintendence of some well-educated and devout minister, the religious education of the pupils may be specifically attended to, with the further advantage a matter of some value-of furnishing them with assistance in their preparation for classes and examinations. In this case, each denomination might easily encourage or undertake to provide such an establishment, in which religious truth might be inculcated according to their respective conscientious views. Nor need the cost of this be feared. On a right system it would soon support itself, and afford a fair per centage on the outlay.

I have thrown out these hints to show what is possible. How far they meet the case others must judge. It becomes us, however, carefully to discriminate between a good and the means of its attainment. They are often strangely confounded. A mere human expedient, and that far from being the wisest, sometimes becomes from use so identified with the end itself, as to make it difficult practically to separate them. It is so in the present case. A religious education is not only a good, but a necessary good. But let us not imagine that it can never be properly secured unless those who are the instructors in other branches of knowledge formally undertake to supply it. Without affirming that religion can never be properly taught on this plan, my own conviction is, that in any general college it is about the worst possible arrangement. Under this system as now exist

ing in our country, not only is little effectively done, but the most serious injury is often inflicted on the religious character of the young.

In reference to the number of colleges which ought to be established, I cannot presume to offer an opinion. Looking, however, at the extent of the existing necessities, it would perhaps be generally thought that two, at least, are desirable, and should be aimed at-one for the north and another for the south of England, exclusive of London. Without supposing that they would fully meet the case, they would at least go a great way to supply the present want. And it might reasonably be anticipated that their successand of their success in time, if prudently managed, I humbly conceive there can be no doubt-would at once raise the standard of education, and extend the desire for its enjoyment, while they would furnish an evidence of what might be accomplished by combined effort. They might even prove the commencement of a new era in education, slowly but surely diffusing an influence under which all that could be wished, both in quality and extent, could be provided, and re-acting upon old institutions for their improvement and benefit.

But is it practicable? Are the various religious denominations interested in this question equal to the enterprise? Perhaps I ought rather to apologise for putting the practicability of this measure in the form of a question. The only marvel is, that such institutions have not been established long ago. Nor is it easy to assign a satisfactory reason why they have been so long overlooked. A very slight acquaintance with facts within our reach may suffice to convince us that to doubt of its practicability would be to our shame. In America, for instance, almost every religious denomination has its colleges for general literary purposes, some of them most respectable and efficient institutions. Of these, the Roman Catholics have thirteen, the Baptists ten, the Methodists nine, and the Episcopalians eight. Nor have the Free Church of Scotland been insensible to the importance of this subject. Notwithstanding the heavy demands upon them for what is indispensable, they have resolved on the erection of two colleges, one of which will shortly be in full operation. With these facts before us, is there any room for questioning the ability of the Dissenting population of England to originate and sustain two such institutions as we

require? We have wealth enough among us to furnish all that is necessary to place them on a safe and permanent footing. We have men in abundance capable of managing all the practical details of such an enterprise; and, with proper encouragement, we should experience no difficulty in selecting persons every way qualified, to whom the work of instruction in the several branches of knowledge might be entrusted. Nor need we fear failure. The matter cannot be entrusted, under the Divine blessing, to better hands than our own. It is the testimony of one of the most eminent scientific men of America, that while the colleges in that country which owe their existence and support to the combined efforts of individuals, are generally and largely successful, those patronised by the government languish and decline. All that we need is, the diffusion of a sound and proper sense of the necessity and importance of the movement.

There is no part of the country to which these remarks so forcibly apply as to this vicinity. Taking a radius of fifty miles from this spot, we have within manageable compass a population larger than the whole of Scotland-a population, too, continually increasing-of great en

terprise-of growing intelligence, and characterised by habits of singular activity. While in Scotland there are four universities, here, amongst the dense mass of active minds around us, there is nothing that deserves the name, or indeed that makes any pretensions to it. Viewing the creation of a thoroughly efficient college in the light of an experiment-and to me it has nothing of this character-it is a necessity-here, if anywhere as it is most needed, so it may be most successfully tried. My conviction is strong, that if those in this district who have the ability, and ought to feel an interest in this measure, will only determine to do it, the thing is done.

I have thrown out these remarks as hints-plain, practical hints. I have avoided incumbering the subject with any allusion to details. It will be time enough to deal with them when the necessity for their consideration arises, should that ever happen. It will give me unfeigned satisfaction if this paperwhatever may be thought of the hints themselves, should they prove utterly worthless-shall lead to such general thought and consideration as may end in the adoption of some effective measures to realise the object.

USE OF TIME BY MINISTERS. THOUGHTS ON THE IMPORTANCE OF ORDER IN THE DISTRIBUTION AND EMPLOYMENT OF TIME TO THE MINISTERS OF THE GOSPEL.

By Rev. T. F. Caldicott.

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1. TIME is a minister's property-that. which he is to employ to enrich himself and benefit the world. He needs knowledge-the knowledge of truth and error, so as to be able to expose the one and commend the other. But knowledge can only be obtained by the right use of time. He needs character and influence. These are not acquired in a day, do not descend upon him fortuitously, are only secured by the just employment of time. Having obtained sound knowledge and a good reputation, he possesses the philosopher's stone, by which he can convert the remainder of his time into gold, giving to every portion of it real value.

Of what value to the minister of the gospel are the honours or wealth of this world? What influence will these have in convincing the world of sin, of righteousness, and a judgment to come? How will they aid him in directing the convicted to the Lamb of God for pardon, or leading the mourner to Christ for consolation? In this calling, though he should possess the wealth of

the Indies or the glory of the Cæsars, yet if he have not sound learning and a good reputation, he would find himself poor indeed; but with these he is rich-rich in resources-rich in himself; and he may be instrumental in dispensing riches the most valuable wherever he goes, converting all his time into a perpetual blessing to himself and to others.

2. He has but little time and a great deal to do with it. The time allotted to every man is very short; but many, from their position, calling, or possessions, not feeling themselves imperatively called upon to improve every portion of time, think it a useless or burdensome commodity, and contrive any means to waste or while it away, and not unfrequently they do so with the time of others. Not so with the minister of the gospel. Time is to him as property. He has everything to do with it. He has to cultivate his own piety, to examine his heart, to read the Bible for his own profit, and to pray in secret. This requires time. He has to care for his family, provide for their wants, instruct his children in the knowledge of God, conduct the devotions of the family, and pay those attentions to his house that are essential to its order and happiness; and this requires time. He has to replenish his mind with knowledge, even after he has obtained sound and enlarge views of