It appears, too, that there is another influence at work, which will help in no small degree to do away with these disorders of student-life, namely, the increasing number and importance of the Real or Polytechnic schools. These institutions are in Germany the growth of later times, and the right has not yet been extended to them, which students coming from a Gymnasium enjoy, of admittance to the university on producing a certificate of having matured their studies at the school. This, it seems, is called the exemption and maturity right. We have lately seen a statement, taken from the last edition of the Conversations Lexicon, from which it appears, that the number of students in the German universities has diminished in the last ten years nearly one third. And this diminution, it is remarkable, is almost all in the departments of Law and Theology. In 1830, the number of Law students in all the German universities was 3215-in 1840, 2543. Of Theological students in 1830, 3659-in 1840, 2159-making a decrease of 1500 in ten years. The students in medicine had increased in the same period from 1839 to 1900, and those in the general sciences, engineering, mining, natural history, agriculture, from 1426 to 1774. In the progress of the Real schools we see in part the explanation of this phenemenon. Of course it must debar the pupils of these schools from the university, if after finishing their course they must go to the Gymnasium to get a certificate of having gone through their studies there. And in the existence of another road to the offices and trusts of life, we see a new diligence in the students, and increased vigilance on the part of the governments of the universities. And even should the interdict be withdrawn, and the same right be allowed to the Real schools as to the Gymnasia, which we understand to be just now a subject of discussion, and which seems to be but common justice, we should not look to find the same spirit in the young men who come from these newer establishments. The Gymnasia have always been the nurseries of students in every sense. There they begin their smoking and drinking. The Frog (the Gymnasiest) is the father of the Fox. We are glad to hail in these Polytechnic schools the spirit of the time, the dawning light before which these absurdities of student-life-these goblins of the dark ages will vanish.

F. C.

ART. VI. An Inquiry into the Foundation, Evidences, and Truths of Religion. By HENRY WARE, D. D., late Hollis Professor of Divinity in Harvard College. Cambridge: John Owen. Boston: James Munroe & Co. 1842. 2 vols. 12mo. pp. 330 and 311.

"THESE volumes," as the reader is informed in a brief notice accompanying them, "are selected chiefly from the manuscripts, which constituted a part of one of the series of discourses delivered by the author in the Chapel of Harvard College, while he was Professor of Divinity in that institution." The title is truly descriptive of the contents of the volumes. And they, who, as the sons of Harvard, have partaken with ourselves of the benefit of the instructions, of which this work may, we suppose, be regarded as the substance, will not fail to recognise throughout its pages the candor, impartiality, faithfulness of investigation, and absolute freedom from dogmatism, which eminently distinguished the teachings of the venerable writer, and commanded the confidence even of those most widely differing in their religious speculations.

Dr. Ware entered upon the duties of his Professorship in May, 1805, as successor of the amiable and evangelic Dr. Tappan. He continued in the full discharge of his office for nearly thirty-five years a term of service unusual in any calling, commenced as was his after a ministry of half that period, and unprecedented with only one exception in the annals of the College from its foundation; the elder Dr. Wigglesworth, who first occupied that theological chair, having been inducted as the Professor soon after its establishment by Mr. Hollis in 1722, and having died in 1765.

"About six years ago," as is expressed in the same notice, "the author's sight began gradually to fail, which made it

* In strict accuracy we should add two exceptions to that of Professor Wigglesworth, whose term of office exceeded forty-two years. Judah Monis, a converted Jew, and known by his Christian charity as the founder of a small fund for the benefit of widows of deceased clergymen, was Teacher of Hebrew for nearly the same period, and Henry Flynt was Tutor during the space of fifty-five years. Besides these, no President or Instructor in the University has continued so long in the duties of his place as has the author of these volumes.

necessary for him to withdraw by degrees, and at length wholly from the duties of his office." We confess we cannot read the concluding sentence of this simple preface, connecting it as we do, and as the pupils and friends of Harvard must, with the remembrance of his many and honorable labors, without something like filial emotion; nor may we wholly repress the expression of our hopes, that in the retirement he has sought, he may long continue with the sustaining recollections of a useful life, and the consolations of the religion he has both illustrated and exemplified.

The topics of these volumes will be found to embrace the most interesting and important subjects of religion, natural and revealed, arranged in a just method and presented with great clearness and distinctness. The meaning and importance of religion itself; the nature and degree of the evidence we are authorized to expect in its support; the sources whence these evidences are derived, and by which religious faith is to be established; the being, perfections, and providence of God; the causes of natural and moral evil, and their consistency with a divine and gracious moral government; the great doctrines of retribution and the future life; the state of morals in the Heathen world, and the obligations of morality itself, — and these, as exhibited only by the light of nature, are the subjects of the first volume; while the necessity, proofs internal and historical, doctrines, and precepts of revelation, under both the Mosaic and Christian systems; more particularly the mediation, person, and offices of Jesus Christ; the state from which he saves us; the nature of the probation in which his religion places us, the destiny to which it calls us, and the duties thence resulting, Occupy the second.

On the inquiry," with what evidence ought we to be satisfied on the subject of religion," with which the work is fitly introduced, we find many valuable thoughts. "The inquiry itself," as the writer remarks, "is of more practical importance, than is generally apprehended, because men are skeptical on the subject of religion, not for want of sufficient evidence, but because they have not considered what kind of proof the subject admits of, and what degree ought to satisfy a fair inquirer." And having showed, that religion in general, and Christianity in particular, is offered to us only upon the ground of moral evidence, and from its very nature can be offered to us upon no other ground, he appeals to the conduct of men in the

ordinary pursuits of life. We should gladly quote largely from this part of the work; but selecting only the following, we commend the whole chapter to the consideration of all those

and the number we fear is not small-who, willing upon everything affecting their temporal interests to act upon very imperfect testimony, and often too upon remote probabilities, allow themselves in the most unreasonable demands, whenever the truths of religion are concerned; and in a strange inconsistency with their own principles and course upon other subjects, history, philosophy, and the whole business of life, from an obstinacy, that chooses to be blind, from an affectation of superior discernment, require something more than satisfies common minds; and frequently, too, from what the apostle significantly calls, "an evil heart of unbelief," reject the evidences of religion, clear and various as they are, because they do not amount to absolute demonstration.

"With respect to other truths, which are most firmly believed, and upon the faith of which we feel ourselves fully authorized to act, where even great interests are depending; how few are supported, or are capable of being supported by any other, than moral evidence? They have not the testimony of our senses; they are not subjected to the infallible test of consciousness; are not susceptible of demonstration. They rest upon human testimony, which, though it may mistake or intentionally deceive, is yet deemed a reasonable ground of faith, where evidence of a different kind is not to be obtained. Or they are grounded upon presumptions, which have singly but little force; the strength of which may be indefinitely increased by multiplication; yet can never be so multiplied, as not to be capable of deriving further strength, by being still further multiplied; or they are inferences drawn from repetitions of observation and experience, which it is plain can never be so often repeated, that further repetition shall not serve still to strengthen the conclusion. Yet for most of the truths, which we receive with unhesitating confidence, we have, and can have, no better grounds of evidence, than one or the other of these, which have been stated."- Vol. 1. pp. 30, 31.

"In what manner, again, are we accustomed to seek and secure our worldly interest; and upon what kind of evidence are we willing, and do we think it safe to rely, in pursuing it? That we have any interest in all that is before us, is neither intuitively certain, nor capable of demonstration. We learn, that we have such an interest depending, by a course of moral

reasoning. It is an induction from several particular things. It is an inference from our own past experience, and from the observation and experience of others. Hence our expectations of the future, and our provisions for it. Our foresight is the result of calculations from the past, and is more or less perfect, according to the extent of our inquiries, and the care and fidelity with which they have been conducted. Upon such information is all the business of the world conducted, and all its interests are pursued."— p. 34.

He

"The merchant, relying on human testimony, ventures his property abroad, sends it to distant countries, which he has never visited, and exposes it, and his person also, to winds and seas, the character of which he has learned not from his own personal observation, but from the declarations of others. is not afraid to put at risk all that he most values, not his property only, but his safety, his liberty, even his earthly being; in the confidence, that he shall find the elements upon which he depends to transport him, such as they have been described; and that the countries which he shall visit, and their climates, the men that inhabit them, and their customs, manners, languages, wants, and dispositions, will answer to what he has been told respecting them."-p. 35.

And after copious illustration from the various callings and interests of life, he observes,

"We see then the reasonableness and the utility of religion being placed on the ground of moral evidence. More than this also appears. So far as religion consists in a moral probation, it is clear that its very existence depends on this, since it must be wholly destroyed by that, which should make it cease to be a moral trial. But is it not evident, that it must wholly cease to be a moral trial, were its evidence absolutely irresistible? All trial depends on supposed uncertainty of some kind, either as to the evidence of truth or duty, its nature, its obligation, or its consequences. Where there is no room for an unfaithful mind to raise a doubt, there can be no test of its faithfulness. No man ever cast himself from a precipice to prove his disbelief of the existence of the material world; and no man ever felt indifferent about the condition of to-morrow, because he doubted whether, if he then continued to exist, he should have any interest in it.

"In the concerns of the present life, it is the degree of contingency, which we find in almost everything, that gives room for the faculties to be exerted, and lays the foundation of all that difference of character, which consists in wisdom and folly; VOL. XXXII. -3D s. VOL. XIV. NO. I.

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