public schools, by expounding the Scriptures, according to the arrangement formerly mentioned. The probationary lecture which they delivered at the commencement of each part of the course, may be viewed as a specimen of the mode of teaching then practiced. The lecturer began with promising a panegyric on the books of Scripture which he proposed to expound; he next gave a summary of their contents; and, in the third place, having selected a particular passage, he started a question from it, stated the opinions held on the affirmative and negative sides, laid down certain propositions for clearing the truth, confirmed it by testimonies of Scripture, and solved the difficulties that might be urged against it. Before the students in the public schools, the lecturers were bound to confine themselves to a single chapter at a time, and were directed to explain the text distinctly and methodically, by comparing it with other passages of Scripture, or by producing the judgment of the most approved and skillful interpreters, provided nothing was brought forward that could not stand the test of Scripture.' It would seem that this was nearly the method which the professors followed in their theological lectures.

When the student commenced lecturing on the legal books, he was declared by the faculty a cursory bachelor of divinity; on commencing the prophetical books, he became a formed bachelor; and, on entering on the books of the New Testament, he was pronounced a confirmed bachelor. On finishing his course of teaching, he proceeded to take his degrees of licentiate and doctor. The statutes described at length the disputations which were maintained, and the ceremonies which were used on both these occasions.

Such was the plan of study agreed upon by the theological professors about the time of the Reformation. But there is no good reason to think that it was reduced to practice; and though this had been the case, it has little claim to our commendation. The lectures read by young men who had studied divinity for so short a period as three years, must have been extremely jejune and superficial; and it does not appear that any effectual provision was made to secure their diligence in these exhibitions. Yet their lectures, such as they were, served as a pretext for the regular professors neglecting the duty of theological instruction. In these circumstances, we need not be surprised to find that the study of divinity in the university was nearly nominal, and that scholastic philosophy engrossed the attention of both masters and scholars.

The First Book of Discipline proposed a plan for remodeling the three universities, which contained the following arrangements for St. Andrews. The first college was to contain classes for dialectics, mathematics, natural philosophy, and medicine. In the second college, a lecturer on ethics, economics, and politics, and two lecturers on law, Roman and municipal, were to be established. And the third college was to be provided with two teachers of languages, one of Greek and another of Hebrew; and two teachers of divinity, the one of the Old and the other of the New Testament. None were to be graduated in their respective faculties unless they had attended the regular course, which, for students of philosophy, was three years; of law, four years; and of medicine and divinity, five years. This plan was unquestionably an improvement on the original constitution, according to which the three colleges were completely independent, and exactly the same branches were taught in each. And in other respects it was favorable to the advancement of literature and science. But it was not adopted. In vain did the authors recommend it to the nobility, along with a proposal to erect parochial schools, as contributing to 'the most high advancement of the commonwealth.' In vain they urged, 'If God shall give your wisdoms grace to set forward letters in the sort prescribed, ye shall leave wisdom and learning to your posterity, a treasure more to be esteemed than any earthly treasures ye are able to amass for them, which, without wisdom, are more able to be their ruin and confusion than help and comfort.' Prejudice is blind, and avarice deaf, to all considerations of public good; but the plan will remain a lasting monument of the enlightened and patriotic views of its compilers.

In the year 1563, a petition was presented to the Queen and Lords of Articles, 'in the name of all that within this realm ar desyrous that leirning and letters floreis,' stating that the patrimony of some of the foundations in the colleges, particularly at St. Andrews, was wasted, and that several sciences,

and especially those which were most necessary, the tongues and humanity, were very imperfectly taught in them, to the great detriment of the whole lieges, their children, and posterity; and praying that measures should be taken to remedy these evils. In consequence of this representation, the parliament appointed a committee to visit the colleges, and to report their opinion as to the best mode of improving the state of education. No report from the committee is on record; but there has been preserved a plan for the colleges of St. Andrews, which appears to have been drawn up, in virtue of this appointment, by Buchanan, who was one of the commissioners. The arrangements which it proposes differ in detail from those of the First Book of Discipline, though they proceed on the same general principle. The first college was to be entirely confined to the teaching of languages, and regulated in a great measure as a grammar school. The second, called the college of philosophy, was to have four regents in the arts, and a lecturer on medicine. The third, named the college of divinity, was most poorly provided for: it was only to have a principal, to be reader in Hebrew, and a lawyer. The author of this draught had his attention too exclusively directed to the cultivation of languages and humanity.

The civil war which raged between the adherents of the king and queen put a stop to these measures of academical reform, but no sooner was peace established than the design was resumed by the friends of literature. In April, 1576, the General Assembly appointed commissioners to visit and consider the state of the university of St. Andrews; and in 1578, the parliament made a similar appointment as to all the universities in the kingdom. Nothing having been done in consequence of this appointment, the General Assembly which met in July, 1579, presented a petition to the king and council, urging the necessity of a change on the university of St. Andrews; and nominated commissioners to co-operate in that business with such as the council might be pleased to appoint. The council immediately appointed commissioners, to whom they gave ample powers. They were authorized to consider the founda tions in the university, and not only to remove superstition and displace unqualified persons, but also to change the form of study and the number of professors, to join or divide the faculties, to annex cach faculty to such college as they thought most proper for it, and in general to establish such order in the university as should tend most to the glory of God, profit of the commonwealth, and good upbringing of the youth in sciences needful for continuance of the true religion. The commissioners found that all the colleges had departed from their original foundations, and that these foundations disagreed in many things with the true religion, and were far from that perfection of teaching which this learned age craves;' and they agreed upon a new form of instruction to be observed in the university. This was laid before the ensuing meeting of parliament, by which it was ratified on the 11th of November, 1579. The following is an outline of the provisions made by the new establishment.

In the College of St. Salvator, a principal, and four ordinary professors or regents of humanity and philosophy, were established. The first regent was to teach the Greek Grammar, and to exercise the students in Latin composition during the first, and in Greek during the second half-year. Te second regent was to teach the principles of invention, disposition, and elocution; or, in other words, of rhetoric, in the shorest, easiest, and most accurate manner, with the practice of them in the best authors, Roman and Greek. The students of this class were to spend an hour at least every day in composition, and during the last half-year they were to declaim or pronounce an oration once every month, in Latin and Greek alternately. It was the duty of the third regent to teach the most profitable and needful parts of the logics of Aristotle, with his ethics

* It seems to have been formed on the model of the college or school of Geneva. Les Ordonnances Ecclésiastiques de l'Eglise de Geneve: Item l'Ordre des Escoles. p. 83-87.

†The plan is published in Dr. Irving's Mem. of Buchanan, App. No. iii. 2d edit. According to the old plan of teaching in universities, mathematics formed, rather preposterously, the last part of the course. The First Book of Discipline appointed them to be taught before physics. But Buchanan's plan reverts to the ancient arrangement- the naturell philosophie, metaphisicks, and principis mathematicks.'

and politics, all in Greek, and the offices of Cicero in Latin. The fourth regent was to teach so much of the physics as was needful, and the doctrine of the sphere. Each regent was to retain his own profession. On Sunday a lesson in the Greek New Testament was to be read in all the four classes. Professors of mathematics and law, who were to lecture on four days of every week, were also established in this college. The lectures on law were to be attended by all the advocates and writers in the commissary court; and none were to be admitted for the future to act as procurators before the lords or other judges, until they gave a specimen of their learning before the university, and produced a testimonial of their diligent attendance and the degree of their progress. The principal of St. Salvators was to act as professor of medicine. The same arrangements were made as to the College of St. Leonard; with this difference that there were no classes for mathematics and law established in it; and the principal, instead of teaching medicine, was to explain the philosophy of Plato. St. Marys, or the New College, was appropriated entirely to the study of theology and the languages connected with it. The course of study in it was to be completed in four years, under the tuition of five professors. The first professor was to teach the elements of Hebrew during six months, and of Chaldee and Syriac during the remainder of the first year. During the subsequent eighteen months, the students were to prosecute the study of these languages under the second professor, who was to explain the Pentateuch and historical books of the Old Testament critically, by comparing the original text with the Chaldee paraphrases, the Septuagint, and other ancient versions. The third professor was to explain the prophetical books of the Old Testament after the same manner, during the last eighteen months of the course. During the whole four years, the fourth professor was to explain the New Testament by comparing the original with the Syriac version. And the fifth professor, who was Principal of the College, was to lecture, during the same period, on the common places or system of divinity. All the students were bound to attend the lectures of three professors every day during the continuance of their theological course; by which it was expected that they would, with meane diligence, become perfite theologians.' Public disputations were to be held every week, declamations once a month, and, at three periods during the course, a solemn examination was to take place, at which 'every learned man shall be free to dispute.' Eight bursars of theology were to reside with the professors, and to be supported on the rents of the college. It was ordained, that after four years had elapsed from the date of this new erection, none should be admitted ministers of the church who had not completed their course of theology, or who should not be found worthy and qualified to receive all their degrees in it after a rigorous examinatton' by the faculty. The persons at present occupying the place of masters in the New College were ordered to remove from it without delay. From the 'great variety at this present of learned in the knowledge of the tongues and other things needful,' the parliamentary commissioners had selected such as they thought most qualified for teaching in the New College; and it was ordained that, upon any future vacancy, the place should be filled by open comparative trial before the Archbishop of St. Andrews, the conservator of the privileges of the university, the rector, deans of faculty, and theological professors. Vacancies in the two other colleges were to be supplied in a similar manner. As the youth had lost much time by long vacations, it was ordained, that for the future the classes should sit during the whole year, except the month of September. Rules were laid down for preventing the revenues of the colleges from being wasted or diverted to improper uses. And at the end of every period of four years, a royal visitation of the university was to take place, to inquire into the effects of this reformation, and to see that its regulations were observed.

The following historical data of the several Colleges of St. Andrew are appended by Dr. M'Crie to his chapter on Andrew Melvilles connection with the same. They contain facts which illustrate the condition of university educa tion generally at this period.

COLLEGES AT ST. ANDREWS.

St. Salvators College. This college, which was founded by James Kennedy, Archbishop of St. Andrews, in 1450, received from its founder a new and more improved form in 1458. It consisted of three professors of divinity, called the provost or principal, the licentiate, and the bachelor; four masters of arts, who were also in priest's orders; and six poor scholars or clerks, making all thirteen persons, according to the number of the apostles of our Saviour, in honor of whom the college was named. The provost was bound to read lessons in theology once a week, the licentiate thrice a week, and the bachelor every readable day: the first, to preach to the people four times, and the second, six times a year. From the four masters of arts, two at least were to be annually chosen as regents, the one to teach logic, and the other physics and metaphysics, according to the method of the schools and the statutes ef the university. The college was liberally endowed by the founder for the support of the masters and scholars; besides the altarages subsequently founded by other individuals. The provost had the rectory of Cults conferred on him, the licentiate the rectory of Kembach, and the bachelor that of Denino -parish churches in the neighborhood of St. Andrews, the revenues of which they drew, after appropriating a certain part of the emoluments to the respective vicars. The rectory of Kilmany was appropriated for the common support of the founded persons, and of the servants attached to the establishment, in victuals, &c. The strictest rules were laid down as to the behavior of all the members, and as to the religious exercises, as well as the studies, of those who were admitted to the benefits of the institution. Young men of rank or opulence, who might choose to study in the college, and to pay for their board, were bound to obey the provost, and to submit in all things to the rules of the house equally as the bursars or poor scholars.

Bishop Kennedy was careful to have his college provided with the most able teachers. With this view he called home John Athelmer, who had been educated at St. Andrews, but was then in the university of Paris, and placed him in the situation of provost or principal. To him he joined Thomas Logy, who had already filled the office of rector of the university, and James Ogilvy, as second and third masters or professors of divinity.

St. Leonards College-Adjoining to the church of St. Leonard, and within the precincts of the Abbey, was an ancient hospital for the reception of pious strangers who came in pilgrimage to visit the relics of St. Andrew, being attracted by the fame of the miracles wrought by them. The miracles and pilgrimages having ceased in process of time, as may be believed,' the hospital was converted into a receptacle for aged women. But the patrons, not being satisfied with the conduct of the new objects of their charity, resolved to convert the hospital, with the adjoining church, into a college, 'for training up poor scholars in learning and arts, to the glory of God and the spiritual edification of the people.' This was called the College of St. Leonard. The charter of foundation was executed in 1512 by John Hepburn, prior of the Abbey, and confirmed by Archbishop Alexander Stewart, and by King James IV. The prior and conventual chapter were patrons of this college, and retained the power of visiting it and reforming its abuses. The teachers were always taken from the monastery. This college was intended for the support and education of twenty poor scholars. The Principal was appointed to read on two days of every week a lecture on the Scriptures, or on speculative theology, to the priests, regents, and others who chose to attend. And by a subsequent regulation, an additional salary was appointed to be given to two of the four regents, provided they chose to read, twice or thrice in the week, a lecture on the Scriptures, or on the Master of Sentences. Papers of University.

It was required of those who were admitted to St. Leonards College, that, besides being of good character, acquainted with grammar, and skilled in writing, they should be sufficiently instructed in the Gregorian song,-'cantuque Gregoriano sufficienter instructum.' Papers of University. The religious. of the Priory of St. Andrews were always celebrated for their skill in music, and singing formed one of the regular exercises of the students. Boetii Abrenon.

Episcop. Vitæ, f. xxvi. Individuals who had belonged to it were employed in composing the music used in churches after the Reformation. Old Music Book, MS.

St. Marys, or New College.-There were still in the university, professors and students who did not belong to either of the Colleges of St. Salvator and St. Leonard. These continued to teach in the Pædagogium, although they were not formed into a college, and had but slender funds. Archbishop Alexander Stewart, who had been highly commended by Erasmus for his literary attainments, intended to give it a collegiate form, and with this view he not only repaired the chapel of St. John the Evangelist, which served as a place of worship to the pædagogium, but also bestowed on it the living of the church of St. Michael de Tarvet, in the neighborhood of Cupar in Fife. In the deed of annexation it is said, that the pædagogium of the university 'lay almost extinct in consequence of the deficiency of funds and of learned men;' and that the archbishop, with the consent of his chapter, had resolved to endow and erect it into a college, to the praise of God, the defense of the faith, the increase of learned men, and the salvation of the souls of the king, his predecessors and successors, the archbishops of St. Andrews, and all the faithful.' The premature death of the primate, who soon after fell in the field of Flodden, appears to have defeated this annexation, and prevented the erection of the college. It was not to be expected that the pædagogium would rival colleges which were provided with extensive funds and accommodations both for masters and scholars. But it continued to have regents and a principal; and several distinguished individuals, among whom were George Buchanan, received their education in it, while it remained on its original footing. Archbishop James Beatoun resumed the design of his predecessor, and obtained a bull from Pope Paul III, authorizing him to erect buildings for a college and chapel, under the name of the Assumption of St. Mary, in which grammar, logic, theology, medicine, and law, both canon and civil, should be taught, divine offices performed, and a collegiate table provided from the rents of certain benefices which were united and annexed to the institution. The buildings which were begun on the site of the pædagogium by Archbishop Beatoun, were carried on by his nephew and successor, the Cardinal. But the college was not finally erected until 1554, after Archbishop Hamilton had obtained a papal bull from Julius III. by which he was authorized to alter at his pleasure the arrangements made by his predecessor.

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By the foundation of Bishop Hamilton, St. Marys College, or, as it was often called, the New College, was provided with four principal professors, denominated the provost, licentiate, bachelor; and canonist; eight students of theology; three professors of philosophy and two of rhetoric and grammar; sixteen students of philosophy; a provisor, cook, and janitor; and five vicars pensionary. The Principal, besides exercising the ordinary jurisdiction of the college and presiding at the theological disputations once a week, was to read a lecture on the sacred Scriptures, or to preach, every Monday. The licentiate was to read a lecture on the Scriptures four times, and the bachelor five times a week; and the canonist was to lecture on canon law five times every week. It was also the duty of each of these professors to say mass at stated times. It behooved the students of divinity to be in priest's orders and initiated into theology, so as to have answered thrice in public, and given specimen of their erudition according to the custom of the university.' They were bound regularly to attend the lectures of the three theological professors, to answer publicly to the difficulties of Scripture every holiday, to say mass, and to preach thrice a year in public. Their continuance in this situation was limited to six years; for it was expected that by divine blessing, and their assiduity, they shall within this period be fit for becoming licentiates in theology, and for discharging higher offices.' The three professors of philosophy were to teach logic, ethics, physics, and mathematics, at the direction of the Principal; and the orator and grammarian were, at the same direction, to interpret the most useful authors in their respective faculties. And they were not to hold their places above six years, or the time during which they taught two courses, unless they received a new appointment. It behooved the students of philosophy, before their admission, to be initiated into grammar and the Latin tongue,