filled with the idea that to acquire knowledge is the business of education-is there promise here of something which will build up a nation's greatness? We must answer in the words of Mr. Maurice-words which so felicitously clothe thoughts so philosophical and so profound :—

"When our knowledge is parcelled out into a multitude of subjects, when it is the supposed business of our lives to acquire information about astronomy, and about geology and mineralogy, and all the rest; when this becomes the sense that you put upon the word education, you raise a barrier between one class of society and another, which all the talk in the world about respect for the rights of the poor, does not in the slightest degree diminish; for there must be a portion of the information which the higher class has leisure to receive, which the middle class has not leisure to receive, and a portion which the middle class has leisure to receive, which the lower class has not leisure to receive; and that which is communicated to all, the higher class will have leisure to receive well, the middle class indifferently, the poor class very ill. Here then education, which we want as the great bond to connect the classes together; which we want as the means of building up a nation, becomes the very instrument of dividing us, of making one feel that his great possession is that of which those beneath him have only the most miserable shadow and counterfeit. And what if all this distinction of classes were abolished-what if you secure the same amount of leisure to all-then would come in the difference in powers of acquisition; a distinction not recognized any longer as part of an order of society, would soon establish itself again by the force of individual skill and prowess; intellectual skill would be worshipped, intellectual tyranny established, and as it was in the case of Athens, and as it will be in the like case all over the world, there will be needed a set of slaves, ignorant, disorganized, degraded as a foil to the wisdom of their masters, and a witness for the necessity of preserving it."-pp. 32, 33.

lief that he was perfect God. These various schemes of education have failed of their great end, not because they are absolutely erroneous in themselves, but because they made a part of truth usurp the place of its whole. Restrainment will not satisfy; and yet it is true that restrainment is indispensable; development is not enough, and still manifestly education implies the calling out of the faculties; the communication of knowledge cannot suffice, and yet to acquire knowledge is the most glorious employment, next to devotion, of man's immortal mind. But can no central system be found, which gathers into itself these dissevered principles? The fathers of philosophy were not the patrons of error; they had each of them some ray of truth, which reached them through the clouds from the sun of the Divinity. We have in revelation the glorious edifice which contains each goodly stone which they severally prized as their summum bonum.

"Christianity." says Mr. Knox, "is that centre, where intellect, judgment, taste, interest, prudence, principle, the firmness of the Stoic, the elevation of the Platonist, the tranquillity of the Epicurean, the archetypal realities, to which all earthly objects, in the shape of pleasure, profit, or honor, correspond, as gilded clouds do to the sun-all meet; and is of course that identical chief good, which human nature, so soon as its higher faculties have, at any time, come into action, has invariably panted after, and which the wisest sages have so agreed in describing, that even by their marks alone, we might be satisfied of its genuine existence in the gospel."-Remains, vol. iii. p. 74.

And, doubtless, there is such a thing as Christian Education, combining within itself those excellencies, which, from defective composition, have proved as injurious as positive and intrinsic falsehoods. In Christianity--not nominal, but real The communication of knowledge, then, Christianity-are to be found harmoniously although an important and necessary part combined those principles of education, of education, is only a part. And if sub- which other schemes tore asunder, and disstituted for the whole, it becomes inimical torted as they severed them from the body of to private welfare, and to the public pros- truth. In the gospel-not what is popuperity, just as we have seen in the cases of larly styled gospel-teaching-but in that restraint and development of the faculties. divine philosophy which dropt from the To see one truth or some truths indepen- lips of Incarnate Deity, we have a restraint ent of others which are connected insepa- extending not only to words and actions, rably with them, is in reality the same as but to the half-born thoughts-a restraint to hold views positively false. The tenet so pervading and refined, that the bonds of that our blesssed Lord was a perfect man all other asceticism are, compared to it, is a fundamental verity, when held in the but partial and imperfect, and easily evaded analogy of faith; it becomes rank heresy restrictions. We have communications of and blasphemy when disjoined from the be-knowledge, high as heaven, and profound

their parts, that nothing but a barbarian violence can overturn them, and no art adapt them without absurdity to the false, frivolous, pernicious purposes of modern innovation. Let them uphold, in all their practice, and in all their teaching, that great principle of faith, which is the only security against the vices and evils of this day. Let them maintain, and not beashamed to avow. that which is the main element of faith, and sheet-anchor of society-their reverence for antiquity."

The system of restraint, the engrossing idea of Spartan education, still retains its proper place in our universities. "Academic freedom" is the motto of the continental universities-a freedom which deand the reckless insubordination of the generates into the ferocious licentiousness bruschen. But our universities are living, acting workers-out of that great maxim, which every philosopher must allow, however inconsistent may be his conduct with

"It is not," again to quote from Mr. Maurice, "it is not an education which makes selfrestraint the privilege of one class, for it makes the thing to be restrained the same in all. It is not an education which makes development the privilege of one class, for it makes the great thing to be developed in all the same. It is not an education which limits all high information to one class, and gives to other classes only a poor parody of that information; for it makes the stupendous information which is the foundation of it, the same to all." Here we have the restraining discipline the concession, that the mere training of the of Lycurgus, the development of Athens, the encyclopedic communication of the nineteenth century, all united, but subservient, each in its own proper place, to the one great end of training up men in the perfection of their being, to bless their families, and to ornament their country.

intellect is not sufficient to prepare man for his position in society, or for the higher purposes of his glorious destination: that to educate, we must infuse not merely knowledge, but a sense of duty and of moral responsibility. The youth, when he takes up his residence at one of these venOf this idea of Christian education, let erable seats, finds himself a member of a somoderns sneer as they please--the only ex-ciety whose daily habits are regulated by tant copy is to be seen in our UNIVERSITIES. stated discipline. A scheme of life is apYes, it is the Christianity of which they pointed him. His attendance is required are living witnesses--it is the immutability at common exercises, a common table, and of this Christianity which has preserved a common worship. His own private inthem amid the shocks of revolution and clinations are accustomed to bend to laws; the vicissitudes of opinion. Institutions and duty, in a variety of forms, appears to founded to promote the interests of religion, remind him of a rule eternal to himself. and to work on Christian principles, religion has imparted to them her indestructibility, Christianity her life, independent of and above this world! Amidst the changes and chances of this varying scene, these reverend structures are the ark which preserve, in hallowed integrity, "old truths in religion, old institutions in politics, old

maxims in education."

"This lesson," says Mr. Whewell, “which cannot be taught through the memory alone, is conveyed by the position in which the student is placed at the English universities. For ne is subjected to many rules, and put under tutors and monitors who, by their institution, are invested with a combination of parental and official authority. And hence he acts in a little world, which is constituted of definite relations and duties, and requires a certain selfrestraint and self-regulation at every step; and thus is a fit school to prepare him for the world of real action. Whereas, without such

"There is nothing." says an eloquent writer in the Quarterly Review, (Vol. 59, p. 445,) "there is nothing in this life permanent but Christianity, and those who live within it can-a constitution of the university, the student's not change with the changes of the world. academical career is a period of unbounded And, thus protected against a levity and fee- freedom from restraint and responsibility, bleness of mind, the universities, even in such which may be full of enjoyment, and, to many, a revolution of opinion as is now taking place, the occasions of great intellectual developmay long remain, and God grant they may re-ment; but which, to the greater number, must main, relics of a system which has passed away be a portion of life perfectly heterogeneous -relics, like those noble buildings which that with all the rest-a scene governed by its own old system raised among us, so massive in their principles, these being such as can by no means construction, and so strongly cemented in all be admitted into the general business of socie

ty."-Principles of English University Educa- | the ground of its own value, is thus lumintion, p. 80.

ously pointed ont by Professor Whewel:

Nor is the idea of development without "In the English Universities there has alits appropriate place in our university sysways, I believe, been a combination of these tem. While the eccentric sallies of capri- two kinds of teaching, and such a combination cious individuality are restrained by whole- is, I conceive, the best scheme of education. In some discipline, the common faculties which the selection and management of each of these underlie these varying surfaces are elicited two elements, however, there are some conand strengthened by common exercise. Insiderations which appear to me of great in. these intellectual gymnasia, the muscles portance, and which I will briefly state. The and sinews of the mind are called into play, college lectures, and other college instructions, appear to have been, till recently, of the nacorroborated by action and invigorated by ture of direct teaching. The studies thus prepractice. By their indirect teaching, i. e.sented to the pupil were considered as sufby their examinations, disputations, and ficiently recommended by the injunctions of public trials of their students' acquirements, the college, and the parental authority of the they stimulate, by the most powerful ex-tutors, without reference to ulterior objects. citements, the fullest development of the faculties. They summon forth the emulation of ardent youthful minds, striking sparks by collision, and fired with the "laudum immensa cupido."

“Hi proprium decus, et par tum indignantur

honorem,

Ni teneant, vitamque volunt pro laude pacisci;
Hos successus alit; possunt quia posse viden-

tur;

Acrior ad pugnam redit, ac vim suscitat ira;
Tum pudor incendit vires, et conscia virtus."

It is plain how powerfully a machinery, thus working by the power of rewards for success in literature and science, must avail for the diffusion of knowledge. But our university system is not content with this indirect system. The love of knowledge is a principle far nobler than the love of distinction. The desire of investigating truth, for truth's own sake, is a vastly higher tone of mind than the pursuit of knowledge for the sake of some extrinsic reward. Our university system employs the præmia laudi as an occasional stimulus; it strives by its direct instruction, to form such tastes as will find in knowledge its own reward. It COMMUNICATES to the developing faculties the germs of knowledge.

"In every breast implanting the desire With unremitting labor to pursue,

The public disputations and theses, which must be performed in order to obtain a degree, formed a scheme of indirect teaching; and the college teaching was consistent with this, but was far from being considered as merely ministerial to it. Several subjects were introducdeed are still, which have no reference to these ed in the courses of college instruction, and inpublic university trials, and which were selected by the authorities of the college because they were considered as valuable for their own sakes, and proper parts of a liberal education.

"A combination of direct and indirect instruction seems to be desirable. The love of

knowledge and the love of distinction, with the fear of disgrace, are the two mainsprings of all education, and it does not appear wise or safe to try to dispense with either of them. Moreover, the University must, in the discharge of its proper functions, have tests of proficiency, to be applied before her degrees and honors are granted. There must, therefore, be University examinations. On the other hand, it must always be recollected that examinations are a means, not an end; that a good education-a sound and liberal cultivation of the faculties, is the object at which we ought to aim; and that examinations cease to be a benefit where they interfere with this object.

"That such a danger is possible, a very little reflection will show. The knowledge which is acquired for the purpose of an examination merely is often of little value or effect as mental culture, compared with that know

Those sacred stores that wait the ripening soul ledge which is pursued for its own sake.

In truth's exhaustless bosom."

Our alma mater not only

"Invitat pretiis animos, et PRÆMIA ponit," but also teaches us, by experience, the pleasure which learning for learning's sake brings with it."FELIX qui potuit rerum cognoscere causas." The importance of this direct teaching, which has no immediate reference to any future competition, but which claims the student's attention on

When a man gives his mind to any subject of study on account of a genuine wish to understand it, he follows its reasonings with care and thought-ponders over its difficulties, and is not satisfied till all is clear to his mental vision. On the other hand, when he studies for an examination only, he does not wish to understand, but to appear to understand; he cares not for unsolved difficulties in his mind if the examiner detect them not; he wishes to see clearly only in order that he may express himself clearly. He may thus lose much of what is best in the influence of those studies, which,

when more faithfully pursued, tend to educe Christmas, "But can't you take half a distinct ideas and sound reasoning habits. mince-pie?" The spirit of the time is unAgain, what is acquired for an examination is likely to be soon forgotten; the mind is bent grudging, hospitable, generous. It is not upon it with an effort which, though strong at the meal of Enough, but the festival of Exthe time, is felt to be temporary, and is follow-cess. People, who throughout the long ed by a relapse into comparative apathy and year had given not a crumb, now give dainobliviousness. The student often lets slip what ties and luxuries rarely tasted. People who he has thus collected for a special purpose, never knew any body to send them a brace just as the busy advocate forgets the circum- of sparrows, now receive, free of carriage, stances of his client's case almost as soon as real turkeys, now get an actual goose with he has pleaded it. Again, the habit of prepar- seductive and liberal accompaniments. ing for examinations makes the studies which are not recommended by an obvious reference Piles of presents heaped up past all former to such an object, appear flat and insipid. prodigality; hampers bursting with their The mind craves for the excitement to which fat bounties; boxes, baskets, bags innumer it has become accustomed; it becomes restless able, blocking up the way on all sides, conand volatile; loses the appetite for quiet stitute at such a time a multitudinous monthought and patient study, and the trust in ad- ument to our mortal love of good cheer. vantages which must be waited for. Again, The reading now runs— if examinations become too frequent, all good courses of study are interfered with; for it is impossible to arrange public exan inations so as to point out a succession of subjects which forms a good system for all."-"Principles of English University Education."-pp. 53, 54.

Thus does the Eclectic Idea of our Christian University education combine within itself the three great schemes.

"Here," says Mr. Maurice, "is information not of a limited specific quality, but that which belongs to men: here is development, not of some particular faculties, but of that which is universal in man: here is a discipline, not for that which interferes with the power and happiness of some men, but with the power and happiness of all: here is not a Spartan, not an Athenian, not a modern education, but a Christian education, which comprehends them and reconciles them all."

Such is our University Education in the abstract idea; we shall soon return to the contemplation of it in the concrete.

MAKING PRESENTS.

BY LAMAN BLANCHARD, ESQ.

From the New Monthly Magazine. ONE of the charms of Christmas is in the bounty it brings. It is an old constant distinguishing characteristic of the season to exhibit a soul too broad and embracing to be shut in by the narrow though equitable boundaries of commerce; too lavish to throw its heart's wealth into a scale and weigh it out in scruples. It is no period for scant measures, or for bare justice; the cup must overflow. Who ever said at

Man's generosity to man

Makes countless thousands glad.

At such a season the common law of debt-
or and creditor is repealed. It is all give
and take. The simple rule is-

That they should give who have the power,
And they should take who can.

Less than happy be his new year, who could carp and cavil at the large, free, bountiful, open-hearted, full-handed, gift-scattering philosophy of Christmas.

When last I called on Sir Jasper-(this was said by a friend the other day, who talks for hours, and had then started off upon an allusion of mine to the Art of is of the old family of the Thinskynnes, Making Presents)-Sir Jasper, you know, some of whom are to be met with in every county he was evidently much ruffled and disturbed. It was a slight expression that betrayed this, and few would have noticed it under his gay, frank manner.

"Something has annoyed you," said I. He laughed and frowned.

"Yes," replied he, "I am annoyed; much mortified,—almost insulted: and yet I can see no road to redress. I can't send you with a message."

"To whom, for what?"

"No!" cried Sir Jasper, laughing through a flush of anger, "that would be too absurd. So much for the duel remedy. A man shall be injured and affronted every day, and deeply too, with such insidiousness and dexterity, that satisfaction is impossible."

Sir Jasper Thinskynne thought very little of himself, but a great deal of his family.