any close features of resemblance, the Task, the keystone of Cowper's glory, being in a wholly different strain from his larger works. He has been styled superior to Cowper in imagination,-but if by such is meant the faculty which inspired him in composing his long heroic rhymed narrative poems, we do not think it is an attribute much to be envied. It is much easier to turn into rhyme a theme, the raw materials for which have previously been dug from books and brought into workable condition, than to draw direct from the ever varying and irregular moods of the mind, lofty arguments and meditations leaning on themselves for effect. We have no doubt that "Alton Locke, tailor and poet," when he plunged in medias res in his projected poem on the Cannibal islands, "Twas sunset in the lone Pacific world,

The rich gleams fading o'er the western sky,"

was in a fair way of producing something of a high standard of merit indeed in the "imaginative" line, when his meddling old monitor diverted him to scenes and themes of a very different nature. Of course we do not include in this category such poems as Paradise Lost, the Castle of Indolence, nor his own Pelican Island, which is indeed worthy of being considered imaginative, and displaying powers of which Cowper has given no evidence. But comparisons of this kind need not be made. Cowper stands alone in his peculiar walk as a great poet. The senseless spirit of depreciation which at one time prevailed, especially among those who strove unsuccessfully to imitate him, has passed away, and with it the fame of some whose pretensions were of a more imposing kind. Worthy Mr Bowles for instance, with his jest at Cowper's regard for Mrs Unwin, after rhyming and writing blank verse for sixty years, where is he now? But Cowper, with all the faults so unsparingly suggested by adverse and patronising critics-harshness, tameness, unimaginativeness-has renewed his youth, and with a generation who are beginning to recognise the long neglected claims of Wordsworth and Tennyson, and to forget those of Moore and Mrs Hemans, is perhaps better appreciated and valued than ever.

Montgomery's trial is yet to come, and if after a quarter of a century's neglect, his works resume their popularity, an augury sufficiently conclusive might be drawn. But with all his merits we suspect posterity will not trouble itself much about him. His general appearance in the world's eyes savours too much of that respectability so fatal to permanent remembrance of any kind. We happened to look at his portrait just now-a thin shadowy looking form with a somewhat timid, uncertain sort of face, almost making one wonder if it will not some day retire into the sheet. So we conceive it will be with his fame, waxing dimmer and dimmer. It is not that he will be forgotten altogether, or even to any great extent, but though his name may still circulate as the "amiable Christian poet Montgomery," the bulk of his works stand a sad chance of slumbering on the shelves.

THE EDUCATIONAL MEASURES OF MR STIRLING, AND THE LORD ADVOCATE.

Two measures with the object of advancing education in Scotland are now before the Imperial Legislature-the one, drawn by Lord Kinnaird, but now passing under Mr Stirling's name; and the other, a repetition of the rejected bill of the Lord Advocate, with a few alterations. The scope and principle of these two measures are very different: the first, seeking to make more efficient the valuable system which has existed with marked, nay, unexampled success for three centuries; the second, under the guise of extending the basis of this remarkable scheme of education, and of thus better promoting the cause of general instruction, gradually sapping its very foundation, and jeopardizing the great element of its excellence. It is not our purpose at this time to traverse the wide field of the educational controversy which has already been so largely discussed, nor even to enlarge on the distinguishing characteristics of the Scotch system, so intimately known as it must be to our readers. Our object is simply to direct attention to the real origin of the proposed enactment of the Lord Advocate and its probable results on education.

The large unsupported statements of certain parties with regard to the want of education in Scotland are long exploded, and have fallen on the heads of their benevolent but injudicious authors. It will be found, on a fair examination of the statistics of the question, that Scotland, notwithstanding the many admitted deficiencies, stands in as favorable a position in this respect, as any civilized country, and much higher than England. It has been most satisfactorily shewn, and we have had ample experience of the fact, that the lack of education is the result, not so much of the want of the means, as of the want of will of the parents of the children. Nothing but compulsory attendance can cure this defect; and few in this country would wish to see the universal operation of such a law. Though admitting that much may be, and is required to be done, by the extension of education in Scotland, we emphatically deny the necessity alleged for any large measure of education, or any cause whatever for superseding the present Parochial system. In the rural districts, that excellent and incomparable institution may be with safety pronounced perfect, and is in capital working order. It can be demonstrated that it was equally fitted for accomplishing the education of large towns; and, but for the want of the power of expansion as the population increased, the towns would now have shewn as fully an educated population as the country districts. While deploring this sad omission, we are obliged to admit that in the present temper of the age it would be almost impossible to repair it. Though such be the case, why throw away what has been preserved with so much efficiency? Should we not rather supplement it as far as possible, which is now proposed to be done by the measure introduced by the Member for Perthshire? Were there no system as in England, then there would be a reasonable demand for a measure, but when there is, not only a system, but a system which has stood the test of three centuries, and proved to be the most successful

ever yet applied-it may well be asked, why propose a new scheme till the old institution is shewn to be inefficient or bad? Unexampled is the course now being taken to unloose a system without examination,— and the upholders of it, instead of avoiding investigation, court the most stringent scrutiny, as they well know-which the opponents are also aware of the complete triumph of any inquiry.

The Parochial schools are national, religious, and unsectarian. They are open to all of every creed, and have, since their foundation, been ever attended by all denominations without complaint; and, while they are so thoroughly national and unsectarian, the religious element is secured by the only means by which it can be attained, by the connection of these schools with the Established Church. But here lies the sore point, the originating cause of the opposition to their continuance. Strange it is, but nevertheless conformable to a principle of erring humanity, that this root of bitterness should exist in a country where the people are so much at one in religious doctrine. Here it is necessary that the difference between Dissenters in Scotland and in England should be pointed out. the northern portion of the Island the great majority of Dissenters from the Established Church do not hold the same position as their brethren in the South-but are more properly designated by the milder and more appropriate term-Seceders. This is a very important fact and demands attention. Taking the last Census, however wrong it may be, it will be found that the Church of England has about one half of the church-going population, whereas the Church of Scotland has only 34 per cent. But it must be borne in mind that the other half in England are bonâ fide Dissenters, whereas in Scotland they only amount to 16 per cent. -the Presbyterians, viz. the Established Church 34, the Free Church 32, and the United Presbyterian Church 16, making up 84 per cent. This is a most material element in the consideration of the relative positions of England and Scotland, and one which ought to be pressed on the attention of Englishmen generally, and of the English Members of the Legislature. The moving party in unsettling the Parochial system, and in desiring the throwing open of the schoolmasters, are not the Dissenters but the Seceders. The animating principle is jealousy of the Establishment, and a desire to cripple it. If so much party spirit and jealous feelings exist between the several Presbyterian sects now, what would be the result if these offices were thrown open ? At every vacancy, the election, instead of being conducted as now, with harmony and good feeling, would be carried on with dissension and every ill feeling. It requires no evidence to prove this statement, as it must be within the experience of every one. But this is not all the evil; for, once open up these chairs, all test must be removed, and the selection of teachers cannot be limited to any particular sects. Once the barrier is broken down, it must be thrown open to all and sundry. Where then is the security for the religious character of the instruction, the prime excellence of the institution, as now constituted? It may be, as is the case under the parochial system, that the religious teacher does not communicate direct religious instruction, where it is not desired; and it can hardly be said that the indirect teaching of such a

master will be evil; but no one can deny that the indirect influence of an infidel, irreligious, or Romanist teacher will have a vast injurious tendency, though he may be excluded from directly corrupting the minds of his pupils. We question the removal of tests from any public teachers; but any one at all acquainted with the progress of education on the minds of youth must acknowledge, that the danger of evil communication by instruction is greatly increased during the period of life usually occupied in the parish schools. One question we would put demands an answer: "Will the Free Churchmen who desire the parish schools to be thrown open to them and others, admit as teachers in their schools, others than Free Churchmen?" If not, and it is known they will not, how can they ask the opening up of these schools? As they have done in the universities, so will they do in the parish schools; they will endeavour to fill the offices of teachers with their own. Disguise it as they may, this is the real object of their present agitation; and to accomplish it, they have formed alliances with parties whose aid they would otherwise despise.

We most fully acknowledge the difficulty of the settlement of the religious question in a system of national education; and therefore, our admiration of the Scotch institution. Here the parochial system triumphs; and this feature has been the grand secret of its success; for, by a wisdom and a foresight unknown to the present age of wonders, our forefathers solved the problem which now puzzles our educational philosophers. Jealousy, then, of this ancestral wisdom, can be the alone cause of seeking to disturb this invaluable, and to our country, blessed discovery. If no other reason could be found, no other argument could be adduced, this alone should suffice for the retention of the system. In many things the men of this utilitarian age neglect the experiences of the past; but, in a matter of so great magnitude as the education of the people, it would well become our statesmen and legislators to study the lessons of the past in the advantageous results of the operation of the Scotch system, before they hastily adopt a crude experiment suggested and concocted by narrow prejudice and sectarian rivalry.

In fine, as to the two measures now under consideration, Lord Kinnaird's is most conducive to the improvement and elevation of the education of the country. The Lord Advocate's renewed attempt, on the contrary, is fraught with the utmost danger to the educational establishments of Scotland, and is an ill digested scheme, calculated to remove the existing safeguards, and to introduce the elements of dissension and of injury to the character of our education. The Bill introduced by Mr Stirling will do much to increase the efficiency, and to raise the standard of the teachers without expense to the country; whereas, that of the Lord Advocate will entail on us a burdensome tax, without accomplishing any good. The one is very much required, and will cost the community nothing; the other may be shelved without detriment to education, and with great benefit to the pockets of the people.

Before quitting this interesting subject, we would make two remarks on the prevalent opinion that education is the panacea for all the ills of humanity. Firstly, the elevation and reformation by education will

depend almost entirely on the character of the education; and, unless religious instruction be communicated, mere secular knowledge will entirely fail to accomplish this object. Secondly, unless other appliances be used, even religious education will effect but little for the reformation of society. While drunkenness pervades the length and breadth of the land, the efforts of the philanthropist, the teacher, the reformer, and the preacher, will be nullified. Let the matter be sifted and examined, and here will be found the cause of the deterioration of the moral, educational, and religious character of the Scottish nation, and not in any want of power in her valuable Parochial schools, nor in any great deficiency of educational establishments. Eradicate this vice, leave alone the principle of the Parochial system, increase its efficiency, and supplement it in the towns, and Scotland will be herself again.

LITERARY NOTICES.

Divine Revelation: its Evidences, External, Internal, and Collateral; together with its Canonical Authority and Plenary Inspiration. By DANIEL DEWAR, D.D., LL.D., Principal of Marischal College and University, Aberdeen, &c. &c. Second Edition. London: Houlston & Stoneman, 65 Paternoster Row. 1854.

SUCH is the title of the work which has just been added to our theological literature; and we venture to affirm that a nobler, and, in these times, a more necessary addition could not have been made. We speak of the volume in the light of an original contribution to theology, because it is so much enlarged and improved from the first edition-that it may be said to be a "novum organum"-traversing the whole field of the evidence in favour of Divine Revelation-dealing with every question at issue, and bringing up the argument to the present day. We said a more necessary addition could not have been made to our theological armoury than this in these times, and it is time. We may not have the infidelity of the last century to contend against at present, with its unblushing insolence, its bitter sarcasm, and its heartless scepticism-the infidelity of Voltaire and Hume; but we have the same foe in another form, equally malignant, but much more stealthy and subtle. We have him not in Encyclopedias and Essays on Miracles, making open assaults on our holy faith; but we have him at work in a still more dangerous manner, circulating his poison through the press, in the pages of such pestilential productions as "Straus's Life of Jesus," or the "Vestiges of Creation." The adversary has found that the fortress cannot be taken by battery and scaling ladder, and so he betakes himself to the plan of springing a mine-with what effect he will find out at last. One would think that, by this time, he would be tired of carrying on the siege, and that he long ere now would have thought of raising it in despair; but no! His motto is " never give up.' But what avails such a motto, or such a determination, with the inscription,-written by the finger of God on the rock, and blazing in the light of the eternal throne,-"The gates of hell shall not prevail against it." We have always thought that it was a proof of the divinity of religion, that so much had been done by man in attempts to overthrow it. Had it not been done, a tithe of the learning, and sophistry, and labour would not have been expended in its attempted overthrow. It is its essential antagonism to human nature, "which desires not the knowledge of God," that calls forth the enmity and virulence of its enemies.