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Dialogues, Æsop's Fables, and perhaps Homer. This is chiefly done at the northern colleges, where, in some instances, there are no schools for tuition in Greek. Even in the best view it can be placed, the course of tuition in Greek literature is very deficient in Scotland. A Scottish professor has said, that as there are not ten situations in the country requiring an extensive or even a moderate knowledge of Greek, there is little occasion for entering on its elaborate exposition; which is in all likelihood correct, as the kirk does not oblige its clergy to exhibit a perfect acquaintanceship with that tongue. It is therefore left comparatively uncultivated by churchmen, and is only insufficiently learnt as a matter of form by the higher orders of laymen.

The mode of instruction pursued at the Scottish colleges, bears no analogy to the process ordained by the English universities, where there are two sets of masters, namely, the professors, moderators or examiners, and the tutors. In Scotland, the whole course of instruction is in the shape of lecturing, except where the professors have to act the part of schoolmasters. Such a defective] mode of instilling knowledge is remedied by some young men, who place themselves collaterally under the care of masters resident in the towns. In respect of examinations into acquirements, the system is very deficient. The professors occasionally, at distant intervals, call up young men; but this is on a very superficial plan, and it is very possible to pursue a course of study, be sent forth as a finished scholar, and yet be scarcely known to the professors. In Glasgow, the periodical examinations are upon an excellent and efficient scale. In Edinburgh, there are no examinations at all; and we have here known students procure the title of Master of Arts, merely on asking for it from the professors, when they chanced to meet them on the street, without any previous inquisition into abilities. At one or two of the colleges, a few prizes are given for the best essays on particular subjects; but these have no analogy with the lectureships, preacherships, fellowships, medals, and prizes of all

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TEST OF PROFESSORS.

kinds held out at Cambridge, to incite the industry of scholars. In most cases, the essays delivered are little else than the themes of school-boys, and when one appears particularly talented, it is hailed as a sort of national triumph.

Placing the system of Scottish college education in a comprehensive point of view, it appears to be adapted only to a country in a backward state of intellectual cultivation. The greater proportion of students are mere boys, from fourteen to eighteen years of age, who pass through no gymnasia, after leaving the forms of their respective schools. In many instances, the professorships have degenerated not only into downright sinecures, but into a species of hereditary property. In all, there exists the most urgent necessity for reformation. At present, the course and period of study cannot be expected to produce men well versed in the higher departments of philological and philosophical science; and therefore it is with the more pleasure we have to mention, that the Commission now making its inquisitions is expected to induce a very thorough alteration for the better.

In concluding, we may remark, that by the laws of Scotland, all professors and others accepting of masterships in schools, are obligated on installation to subscribe the Confession of Faith of the Scottish Kirk. As the universities could not be supplied by a sufficient number of presbyterian professors, episcopalians have been admitted without their subscription being exacted. We believe the Commission is desirous of abrogating this practice in favour of a subscription to the confession of Knox, which is of a general nature. If the kirk permit this to be done, it will virtually acknowledge the defectiveness of its standards. If it prevent it, the professors belonging to the episcopal church may perhaps have to retire, and the country will find itself unable to procure talented individuals of the national religion to fill their chairs. In either case, the kirk is in a disagreeable scrape, out of which it will be difficult to rise with consistency.

RELIGIOUS INSTITUTIONS IN SCOTLAND.

CONSTITUTION AND SETTLEMENT OF THE KIRK OF SCOT. LAND-DISSENTING BODIES.

THE religious history of Scotland, which remains still to be written, would form a remarkable chapter in the records of human sentiment. The sudden and almost miraculous change from an old to a new form of worship and belief; the turbulence which ensued in struggles between the royal and popular power; the alternate successes and reverses of either party; the final establishment of the presbyterian form of church government; and the gradual dismemberment and decay of the fortunate party into factions, schisms, and dissensions, would furnish a theme of no ordinary import to the writer who has the opportunity and desire of studying the actions of mankind in connexion with their metaphysical constitution. It is a matter of deep regret, that the nature and comprehensiveness of our design, in pourtraying only the prominent and peculiar qualities of our national institutions, preclude the possibility of descending to a minute exposition of the history and properties of the Scottish system of religion. The delineation of some of the most striking characteristics is all that can with satisfaction be brought forward.

The machinery of religion, as it has been occasionally called, is of a very peculiar construction in Scotland. It differs from that found in all other nations

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SETTLEMENT OF THE

in Christendom, a few minute states on the continent of Europe excepted. The most prominent distinction in the constitution of the established kirk and all its dissenting bodies, is the want of an apostolic ordination, a property deemed absolutely essential for the valid constitution of a priesthood, by all churches deducing their origin from the times of the Apostles, and the Fathers, their successors. At the reformation of religion in Scotland, 1560, by an ebullition of popular fury, and the management of a body of noblemen, as much interested by covetous as honourable motives, the old church establishment was dismembered, its powers of consecration contemned, and a fresh dynasty of priests or presbyters (the words being synonymous) instituted out of the laity. At first no form of consecration was used, and an ordination by the imposition of hands was not practised for many years afterwards; though it would be difficult to see wherein could lie the use of this rite, seeing that the new clergy did not pretend to have any connexion with those bishops through whose priestly order the line of apostolic succession had been sustained for nearly sixteen centuries. The inconsistency of such a procedure, and the want of the qualification we allude to, may afterwards come to be commented on; in the meanwhile we need only say, that in this manner the presbyterian form of church-polity, now in existence, was founded.

The whole country was purified of the Romish clergy, at least to the extent of allowing them to interfere in religious matters, for, in spite of all opposition, several dignitaries kept their benefices for years, and were a sore torment to the reforming party. The institution of an efficient parochial clergy was long in being effected. The nation was poor in learned men, not churchmen; and to meet the exigency of the period, a class of readers, or men whose duty consisted only in reading chapters of the scriptures and common prayers, was created. The system of church government was of a singular nature. Like as in the apos

KIRK OF SCOTLAND.

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tolic churches, there were three orders of priests. There were lay bishops, or superintendents, presbyters, and elders. The first had a restricted, but still a very sufficient, authority over dioceses, of which there were ten in the country. The second were the ordinary parish clergy. The third were nominally laymen, who acted as assistants to the second class, and were chosen from among the most sober of the people.

Such a constitution of government was the suggestion of Knox, who, like Luther, Melancthon, Beza, and Calvin, was not inimical to an episcopacy, it being his opinion that parity only "breedeth contempt." At first, the nation had no cause to reject an ecclesiastical establishment of this nature. The church, so erected, was in general well conducted. The superintendents, two of whom had previously been Popish bishops, were zealous, and, besides acting as overseers, were indefatigable in preaching. To these superintendents was committed, moreover, the power of ordaining their presbyters. At this time, and afterwards, the tenets of the new church were settled by canons, called the First and Second Books of Discipline, and a Confession of Faith, drawn up, it is understood, by Knox. The services of the church were copied from those of the English church at Geneva, and resembled those of Edward VI. as set forth in the Book of Common Prayer, still in use in the church of England; the only essential difference between the two rituals, being the power which was given to the Scottish ministers to introduce passages into the prayers adapted to particular occasions. Copies of these books of common prayer, which were introduced by Knox, are now so very rare, that many have an idea that they never had an existence. In many things, the two British churches resembled each other after the reformation. While, however, the English communion retained some of those fasts and festivals which were proven to have been attended to by the first Christians before the church of Rome had interfered to superadd unnecessary and improper holidays in honour of suppositious