It must be noticed, also, as a defect in the method of studying theology at the Scots colleges, that, during their long period of attendance, no examinations take place on any of the numerous and important topics to which their attention has been directed; whilst the few professional discourses which, in compliance with the rules of the church, are delivered by the students in the divinity hall, as they may, or may not, be prepared by those who read them, afford but a very equivocal and unsatisfying proof either of talent or industry.

Why then, it may reasonably be asked, is the business of a theological professor confined to giving a lecture one hour a day; and on a certain number of days only in the week. The academical office of the professor is to teach theology, and the obligations attached to this office unquestionably demand, that he shall employ as much of his time and labor as may enable him to teach it in a successful manner. There certainly is no statute in our academical constitutions which limits the teaching of theology to one hour a day; and I know there are no such limitations in this university; and the practice of the present professor which I am now to mention is a sufficient proof of it.

In former times, it is well known, the professors of divinity here, did not confine their labors to so short a time; but occupied as much of it in lectures and other exercises as the purposes of a complete theological education required. The celebrated Bishop Burnet who was, several years, professor of divinity in this university, set an example in his method of teaching which well deserves to be followed by all who fill such offices in universities.

Taking a comprehensive view of the subjects of study, he completed a course of theology in a certain number of years. He appointed also a series of exercises founded on the lectures to be executed by the students, and appropriated a certain part of the business to each day of the week. To these he added certain evening exercises of great importance, by which he maintained a constant intercourse with his students, ascertaining the progress of each, examining the theses that were to be impugned and defended, and encouraging them to propose their difficulties to him on the subjects they were reading. But it is unnecessary here to mention particulars. The detail of the bishop's plan of teaching will be found in the account published of his own life.

I have mentioned this plan of Bishop Burnet, when professor of divinity at Glasgow, as exhibiting a complete proof that the office of a professor of divinity, in those times, was one of great labor and assiduity: and it is with the highest satisfaction I state, that my much respected colleague and friend, Dr. M'Gill, the present professor of theology in this university, duly impressed with the de

fective method of conducting theological education in Scotland, has made considerable progress in restoring the former system of activity and emulation, both by regular examinations and exercises on important topics of the lectures, and by others of a critical nature on passages of scripture in the original languages. But I shall do an essential service to the public in publishing the detail of his method of teaching, with which he has favored me. His example, I hope, will be followed by other professors of divinity in Scotland. 'The students of divinity in the universities of Scotland generally attend the theological class four sessions of college. In the university of Glasgow, their number is above two hundred, and the session consists of six months. The present professor of divinity divides his students into two parts, and forms of them a junior and a senior class. To each of these he sets apart a separate hour for instruction.

On the various subjects of the lectures addressed to the junior class, essays are appointed to be written during the session. These essays are given to the professor, who, after a few days, returns them to the students. They are then read in the class publicly by the individuals who composed them, and such observations as they severally require are made by the professor. In the selection of the subjects of these essays, he is guided either by their intrinsic importance, or by a consideration of the erroneous ideas which the students may be in danger of forming in regard to them. He also, for obvious reasons, varies the subjects in different sessions. He joins with these exercises frequent examinations on the subjects of the lectures; and sometimes, instead of recapitulating the topics of the preceding lecture, he requires the students to state them. During the last month of the session, every student of this class, delivers, also, before his professor and fellow-students, a homily from a subject which has been prescribed to him at the beginning of the session. For the delivery of these homilies, two days each week near the end of the session are appointed. On these, remarks are publicly made; and afterwards, he meets in private with each student, and gives him such instructions and admonitions as circumstances may require.

The second or senior division of the students of divinity, consists of students of the second, third, and fourth years of attendance. The course of lectures delivered in this division extends over three sessions. But, while all the lectures combined, form one general system, each session has such a part of the entire system as forms a whole within itself.

The students of this second division are in different stages of progress, and are subdivided into three parts; to each of which particular employments and exercises are appropriated. To the students of the second year, an hour on Friday, each week, is especial

ly devoted. At that hour, essays on the lectures are read; examinations are held on the subjects of the lectures; and such occasional instructions as are suited to the progress of that division of students, are given.

The students of the third year, besides attending the lectures, and occasional examinations on them, are examined once every fortnight on a chapter of the New Testament. This chapter they translate successively from the original; and, besides being required to give a correct verbal translation, they are required to state the precise import of the passage, and to explain the peculiar idioms and different phrases which may occur; the nature of the customs, or the places and opinions mentioned, or to which allusion is made; and the manner in which any difficulty or objection may be removed. Sometimes, also, difficult passages of the Old Testament are mentioned a few days before the examination; and the students are required to state in their own manner the nature of the difficulties and their proper solution.'

The method of teaching which has been described, and which occupies at an average three hours each day, has, for some years, been tried in this university, and found productive of the happiest effects. It has infused a spirit of activity, as well as of attention to the lectures, an attention formerly unknown here, or in any of the other divinity halls in Scotland. Into no department of study, indeed, can this practical mode of teaching be more successfully introduced, than that of theology, church history, &c. After passing an active course of philosophical education, the students carry with them to those classes, a fund of knowledge, and what is still more valuable, habits of reflection and study which greatly facilitate their progress in this new field of research. At this period, too, their minds are less distracted by variety of studies, than at an earlier stage of their progress, whilst the subjects on which they are to be engaged are of a nature so highly important, as sufficiently to excite their curiosity, and command their attention.

Why, I beg leave to ask, should the principle of activity be relaxed and habits of assiduity and research thrown aside, at the very moment when young men are entering on the studies which are most closely connected with their future profession? Certainly, if there be any good reason why students in the preparatory classes should be inured to exertion merely to qualify them for engaging successfully in their professional pursuits, it must appear highly absurd to allow them, just when these pursuits are to commence, to shake off entirely all restraints of discipline, and to relinquish all habits of industry. The spirit of diligence and of scientific research cannot be arrested in its progress, without manifest disadvantage. When it does not advance, it loses ground,-when it does not receive fresh life, it withers and dies; and nothing is

more likely to hasten this decline, than a lazy, spiritless, deadening mode of studying theology;-without application, without object, without check or responsibility of any kind. With what spirit, on the other hand, or with what feeling of satisfaction, can a professor of divinity continue his lectures, when he, confessedly, knows nothing of the progress of the young men under his care;--has no means of ascertaining whether his statements and reasonings are fully understood by them, with what difficulties they have to struggle, under what misconceptions or errors they may labor, or even in some instances, whether they be actually in his class room during the lecture.

On every account, therefore, it is highly expedient that the active practical system of teaching which is followed out in the under-graduate course, should be continued in the divinity hall. In no department of life is the right conduct of professional study more important than in that of theology. At all times, has the christian divine many enemies to encounter, whose various attacks require a skilful use of all the armor with which learning and eloquence can supply him; and at the present day, in particular, he is called upon to oppose himself to the attacks of the infidel, the more undisguised assaults of perverted learning, and the bewildering arts of the unbelieving sophist. A good theological education is, under providence, one of the best safeguards of religion, morality, and social peace. A professor of divinity, moreover, has much in his power, even in the way of recommending attention to accomplishments of a secondary nature,-to cloquent composition and clear reasoning,—to a chaste and classical style,-to a warm and graceful manner; in a word, to whatever may enable the future preacher to reach at once the heart and the understanding of his audience. With regard to theological education in England, I have few observations to make, because I know not that there is, in fact, any regular system of instruction by which a divine, under the episcopal establishment, is trained to the duties of his profession. In both universities, I am aware, there are a few lectures delivered by the divinity professors; but besides, that such means are far too limited to answer the purposes of a good theological education, there are no sufficient means taken to ensure a regular attendance in candidates for holy orders.

It is, indeed, admitted that, in the English universities, there is no professional education attempted in any one department. They are more schools of general preparation, whence the students go forth into the world, make choice of a profession, and begin in other seminaries a new course of education to fit them for it. Those who intend to pursue the law, proceed to the inns of court: those who mean to devote themselves to physic, repair to the hospitals of London, or to the lecture-rooms of our Scottish colleges; while

such young men as prefer the church, are left to seek the know!edge suited to their professional views, wherever they think themselves most likely to find it.

'In our universities,' says an author who has recently addressed the public on this subject, 'both law and physic have, equally with theology, their professors and lectures; but, in neither of these faculties, does any man aspire to practice, nor indeed will he be admitted to do so, till in another and exclusive school, he has abstracted himself from a general to a strictly professional and technical education. But for church candidates, where do we find a suitable and peculiar school? Where are we to send our sons to be trained for the arduous and responsible duties of the christian ministry: since, in most colleges, after the attainment of the first degree, none except fellows ever remain. As for the examination for deacon's orders, a few weeks reading in some diocesses will qualify a young man who has passed through college, and possessing ordinary capacity, to undergo it with the utmost ease. Something more in these days is required.'*

When we consider the importance of good education in clergymen, and the extensive and difficult subjects which that education embraces, the whole doctrines of natural and revealed religion,— the various sciences connected with theology, as also the several languages of the east; without a competent knowledge of which, no man can be esteemed an accomplished divine;-it cannot fail to excite surprise that theological instruction in England should still be so loose and defective, and so unlike any thing that might have been expected from the piety and learning of the many celebrated men, who, from time to time, have adorned the national church.

These objections are not to be answered by the usual remark, that, notwithstanding the defects now mentioned, the learning and professional eminence of English divines, will not suffer in comparison with those of any other establishment. I am not disposed to lessen the reputation which has been conferred on that meritorious body of men; but, assuredly, if there be any connexion between professional education and professional distinction, it is our business to improve the former to the utmost of our power, in the full confidence of gaining a beneficial end. To men of great abilities, the aids supplied by mere systems of academical instruction are, it is owned, of comparatively little importance, and most of the theological writers, accordingly, to whom the church of England is indebted for her fame, were under no obligations to the wisdom or efficacy of their college studies. It is, therefore, by the good effects which an improved method of teaching would produce on the clergy at

* See An Inquiry into the Studies and Discipline adopted in the two English Universities, as preparatory to Holy Orders in the Established Church; by a Graduate, 1824.