Memoirs, including Letters and Select Remains, of John Urquhart; late of the University of St. Andrews. By WILLIAM ORME. Boston: Crocker & Brewster; NewYork: Jonathan Leavitt. 2 vols. 18mo.

AT this period in the circulation of the Memoirs of John Urquhart, we have not taken it up with the idea of introducing anything that is new to many of our readers. The commendations which the work received in the foreign Reviews, which were quoted or republished in this country, must be considered as establishing its character, as one of the most interesting memoirs that has appeared in several years.

Still as some who peruse our pages may not enjoy access to every thing that is new, or may not have seen this little book, we will give a brief abstract of its contents, and enrich our pages with a few passages, adding such reflections as may be suggested in our course.

JOIN URQUHART was born at Perth in Scotland in 1808. At five years of age he was sent to school, and soon after to the Sabbath school. From the able observations of the biographer on the subject, we infer that the Sabbah schools in Scotland are much like our own, where the rich and the poor meet together, and the exercises and instructions are purely religious.

In 1822 at the age of fourteen, he entered the University of St. Andrews. Though the son of parents who were dissenters from the church of Scotland, connected with what we suppose are the Independents or Congregationalists, he found himself subject to no disabilities or disadvantages on this account.

In April, 1824, he was admitted a member of the Independent church in St. Andrews, actuated in his choice, as he says, "by a sense of duty and

the writings of the apostles themselves." From this time he was considered as devoted to the Christian ministry. While at home, in the vacation, he wrote an essay "On the Nature and design of the Mission of the Saviour on earth," which shows that he had already gained scriptural ideas of the gospel plan, and had the power of expressing his knowledge with singular clearness and felicity.

In November 1824, he was introduced to the moral philosophy class, under the instruction of Dr. Chalmers. Here, as in all his preceding studies, he took at once the first rank in excellence. It is thus described by a class-mate.

The Doctor had introduced us to his department of the academical course, by some general observations on this topic. He wished us each to give an tering on the main business of our investigating moral philosophy. Not as yet familiar with any of my fellows, I was particularly struck when one of the youngest in the class, with simple dignity, (though, as he told me afterwards, with great perturbation of mind,) read an Essay, which, for purity of style, for beauty of imagery, and a masterly delineation of thought, exceeded every thing we had then heard. Nor could I but rejoice, when, at the conclusion, a universal burst of admiration (which was evidently participated in by the Professor,) proceeded from all present, I need only say, that his character, thus established, was The decision of the prize, both by maintained during the whole course. Dr. Chalmers and his fellow-students, awarded him the first honor they had it in their power to bestow. p. 74.

abstract in our own terms, before en

Urquhart's subsequent essays, both in Moral Philosophy and in Political Economy, afford a beautiful illustration of his teacher's power to excite the minds of youth to vigorous and independent action.

We value this little memoir very

highly for the familiar introduction which it has given us to that wonderful man. We have looked at him at a distance as an author and preacher, but here we are made acquainted with him as the patron of youthful genius, the father of his pupils, encouraging their efforts, directing their labors, and training them by precept and example, in the science and the practice of doing good. The life of such a man is an era in the history of his country: we see every good and useful institution springing up under his influence.

Having dared to divest himself first of the trammels of a technical theology, and to believe that the gospel contains a message from the God of mercy, he has seen the necessity of an aggressive movement to carry it to the ear and the bosom of every sinner. Hence the origin of what he calls the Local System" in large towns. Hence the fact that a missionary spirit has at length sprung up in Scotland, and under his auspices is gradually extending among her pious students. While the gospel is regarded as a message, directed only to the elect, the very life of a missionary spirit is killed. For if the light can only be set up in here and there a spot, those for whom it is intended will infallibly find their way to it. But the principle of the Scriptures is, "Go, preach the gospel to every creature." And the true gospel of a free salvation cannot be long received into the soul without a developement of its tendency to produce a missionary spirit. Evangelical principles are every where the same, and every where prompt to active exertions for the salvation of souls.

We see this exemplified in the efforts of young Urquhart, and his brethren to establish a Missionary Society in the university; in the patronage of Dr. Chalmers, the difficulties encountered, and the effects produced. We see it also in the zeal of Dr. Chalmers to engage all his pious pupils

in the formation of Sabbath schools, and in various evangelical labors and pursuits. These are alluded to in the following extracts from Urquhart's letters, the first dated December 15, 1824, and the second, December 6, 1825.

The Doctor has thus not only increased the number of the students, (which this year amounts to about two hundred and fifty;) but those who have come for his sake being mostly of evangelical principles, he has thus, though indirectly, wrought a great change on the religious aspect of our university. It is to this chiefly, that I would attribute the success with which my efforts have been crowned, in attempting to form a missionary society in our college. We have got about forty subscribers, and have already had two meetings, which we purpose to conformed a number of Sabbath Schools, tinue monthly. There have also been one of which is taught by Dr. Chalmers himself, and the rest by students. And besides this, several meetings are held, by select parties of the students, for social worship. Such a change, I did not certainly expect to see in my day. And this has not all gone on refused a room in the college for our without opposition. Not only were we missionary meetings, but the minds of the people of the town are so influenced that, even yet, we are not sure of a place to meet in regularly. On the whole, our college seems, at present, to present an aspect something similar to that of the University of Oxford, in the days of Hervey and Wesley. there is a young man who seems to be Among the rest of my class-fellows, very zealous in the cause of truth. He goes out to the country and preaches every Sabbath afternoon, at a place called Dunino;-a place very much neglected; and on Sabbath evenings, he has a meeting of fishermen, to whom he preaches. pp. 77, 78.

The first general meeting of our University Missionary Society was held yesterday. This institution seems now, under the blessing of God, to have weathered all opposition that threatened at first to crush it, and promises fair to be established on a se

cure basis, and to extend the field of its usefulness. The dignitaries of our college profess to have quite changed their opinion with regard to it. Dr. Nicol confesses, that the Reports we sent him, gave him information that was quite new to him. Last year, we were refused a room in the college, and could scarcely obtain a place of meeting in the town; now Dr. Haldane tells us, that the Divinity Hall is at our service, or any other place which his influence can command. This offer we did not accept, as we had already obtained the old Episcopal chapel, as a place of meeting, which is more comfortable and conveient, for our purpose, than any other place we could obtain. Our two principals have not given us fair words merely, but have testified their sincerity, by sending us a donation of a guinea each, with the promise of more on the part of Dr Nicol. These are triumphs, which the most sanguine advocates of the cause would, a few years ago, have thought if not only ridiculous to expect, but almost foolish even to wish for. With God, however all things are possible; and it is because we expect so little, and desire so little, and pray for so little on the faith of his promises, that these promises are not more speedily and more triumphantly accomplished.

I think I mentioned, in my letter to my mother, that I had engaged to teach Dr. Chalmer's sabbath school during the winter: my school at Denio, in consequence, is left destitute. I have heard that the children are desirous that it should be begun again. Mr. Adam has commenced his operations, and I have been giving him some assistance. Ithink it advisable, with my present prospects, that I should engage rather more prominently in such employments, than otherwise I would be inclined to do.

Dr. Chalmers has been more than kind to me this year; indeed, I feel almost oppressed by his attention. As my school is held in his house, I generally sup with him on Sunday evening, when I enjoy much more of his conversation than at set parties, as he and Mrs. Chalmers are then generally alone. I was very much gratified, by a walk I had with Dr. Chalmers, to visit the parents of the children who attended his school. The people in 'some of the houses, seemed to recog

nize him familiarly, so that he is probably often engaged in the same labors of love. He thinks such exercises as visiting the poor and the sick, the best introduction to ministerial labor. "This," said he, as we were going along, "is what I call preaching the gospel to every creature; that cannot be done by setting yourself up in a pulpit, as a centre of attraction, but by going forth and making aggressive movements upon the community, and by preaching from house to house." I mention these remarks more freely, as I think this a duty by far too much neglected among our dissenting ministers. Vol. II. pp. 37-39.

In connexion with Urquhart's Missionary zeal, we marked a passsage, for the purpose of extracting it, in an essay on "the Doctrine of a graduation of rewards and punishments; and an attempt to apply it to the subject of Missions," which he read at a missionary meeting, when he was not yet seventeen years old, and which certainly is a very favorable specimen of moral feeling and maturity of thought in a youth of that age. But we can only refer our readers to the essay, which they will find in the first volume.

The principle by which young Urquhart was inspired in all his evangelical labors and purposes is well exhibited by himself in a sermon on 2 Cor. iv. 13. We have room for only the following extract.

Do we believe these things, my brethren and shall we not speak what we believe? Is there not a duty entailed upon every Christian, as far as it is in his power, by the belief of these great truths, to publish them to his fellow men? And is there not a wo pronounced against every believer, if, in as far as he has opportunity, he preach not the gospel? It is not necessary to the preaching of the gospel that we pass through a preparatory course of science and literature, or that we be commissioned to do so by our fellow men. Nor is it necessary to the preaching of the gospel, that we ascend a pulpit, or be surrounded with

any of the apparatus of ordinary parsonship. It is not necessary that our address be made to a public assembly at all. Nor is it even necessary ere we open our mouth to our fellowmen, that we work up a labored systematic discourse. These things may accompany the preaching of the gospel, but they are by no means its necessay accompaniments, and it is hard to say whether this lavish profusion of human preparation, and worldly pomp, has not in many instances rob bed of their native dignity and impressiveness, those sublime but simple truths which manifestly appear-" when unadorned, adorned the most." The preaching of the gospel, as imperative upon every Christian, needs not the aid of deep meditation, or of human scholarship. It consists in the simple communication to others of the simplest truths. We may preach to the little family circle as we sit in the house, or even to the solitary companion as we walk by the way. The simple belief of the gospel is all that is necessary to give us a title, and even to lay us under an obligation, to preach it in the sense which I have explained. David believed, and therefore he spoke! Paul behieved, and therefore he spoke! and every Christian having the same spirit of faith which dwelt in the Psalmist and the Apostle, should be able to adopt their language, and say, I also believe, and therefore speak. And if, my brethren, the same spirit of faith is working in us, it has not been the choice of our profession that has laid us under an obligation to preach the gospel; but the previously felt obligation that has led us to make choice of our profession. Vol. II. pp. 201, 202.

The manner in which this rule of action "We believe and therefore have we spoken," was carried into effect by a Christian so zealous and conscientious as Urquhart, may be seen in the previous accounts of his evangelical labors. And as progress in labor ever leads to enlargement of views, we find him even in his pupilage constrained to attempt more extended operations. Some account of the manner of it may be seen in the following extract of a letter dated May 15th, 1826.

There is a new system of religious instruction which has been attempted in St. Andrew's this last session, and which I think is a most efficient system for evangelizing large towns. The plan is very simple. We just inquired after some person residing in different quarters of the town, who were religiously disposed. We called on these and requested the favor of a room in their house, for a few of the neighbors to assemble in for religious purposes. We expected a little group of eight or ten persons to assemble, but were astonished to find the attendance increase in some of the stations to fifty or sixty. Many of these never went to church. We generally read and explained a passage of Scripture, and read some extracts from such books as we thought were most striking and useful. I have some doubt whether a layman in the Church of England could attempt this; but if the laws of the church and the state allow, I think many a Christian would find ample scope for such employment, in the dark places of your towns and villages. You understand, we never called it preaching; and accordingly Dr. Haldane gave his consent that the young men in the established church should engage in the work. Churchmen and Dissenters all went hand in hand, and we forgot that there was any distinction. And this must be the case more universally, ere the cause of our great Redeemer go triumphantly forward. Tait has already begun similar meetings in Edinburgh, and some have been commenced here. I do think this a most plausible method for getting at that class of the community who do not attend the public services of the gospel. You know Dr. Chalmers' plan is a little different. He wishes the Christian philanthropist to tion to this plan, in my estimation, is visit every family. The great objecthe difficulty of finding a sufficient number of agents. The Doctor's objection to pulpit instructions, when they stand alone, is, that you are setting up a centre of attraction; this will only draw some of the people, some are not under the influence of the attracting power, and they must be dealt with in another way. You must make an Before setting the plan I speak of in aggressive movement towards them. operation, I asked Dr. Chalmers' opinion of it. He gave his decided appro

bation to it, although he thought the system of individual visitation a better one, if it could be accomplished. This new plan, however, he thought had a much greater efficacy than common preaching, when alone. Instead of setting up one great centre of attraction, it was like carrying about the magnet, and bringing it nearer to the iron filings. pp. 108, 109.

We find frequently interspersed through the book notices of similar plans and labors, of himself and his zealous brethren, who drew evangelical zeal, and wisdom, and courage, which was not the least needful, from the example and instructions of their loved professor. We do not believe that a body of zealous and enlightened Christians, guided and urged forward by a discreet and largesouled minister, in evangelical exertions for the good of souls, can ever be made to stop short of a kind of labors like these. They may be kept

a

within more canonical limits for time, but it will be at the expense of smothering their zeal. And if ever they are permanently excited to Christian action it will result in some species of public labor. Like Urquhart indeed, they may "not call it preaching." But it will be proclaiming the invitations of the gospel to perishing sinners, wherever they can be made to hear. This enlightened and zealous Christians have always done, when their evangelical spirit was alive, and we doubt not always will do. Questions of canonical der are less thought of when Christians act in view of souls perishing in sin.* And every minister who

or

*The following parable on order is from Andrew Fuller. Life. p. 224.

"In one of the new Italian Republics, two independent companies are formed for the defence of the country. Call one A, and the other B. In forming themselves, and learning their exercise, they each profess to follow the mode of discipline used by the ancient Romans. Their officers, uniforms, and evolutions, however, are, after all, somewhat different from each other. Hence disputes arise, and B refuses to march against the enemy with A as being disorderly. A gives his

feels right, will employ himself, not to restrain this evangelical spirit in his brethren, of which there is no danger they should have too much, but in enlightening their minds, furnishing them for their work, and guarding as well as possible against the evils of human imperfection. How many good ministers have had their fears of such labors dissolved and dissipated when their own souls have felt the blessed influences of a revival of religion. We consider this beautiful

labor, exhibited by Dr. Chalmers and his pupils, as a grand restoration of apostolical principles and practices. It is only by such united instrumentality that the great work of converting the world can ever be accomplished. The time has been, when a minister laboring alone, could keep a parish in a tolerable state of peace and good morals, while only a small part of his people found the saving benefits of the gospel. But such is the spirit of libertinism now ascendent that even this can hardly be done any longer. While in proportion as the views of Christians rise above mere social order, they feel that something more must be done, ere the gospel shall become the power of lost must be sought out. The dead God to the mass of the people. The

combination and subordination of

The profligacy of the wicked must be searched into and exposed to the light. The servants of our Lord must go out into the streets and the highways, and compel them to come in.

must be discovered and called to life.

And in order to do this, all his

reason why he thinks himself orderly: but they are far from satisfying B, who not only treats him as deviating from rule, but as almost knowing himself to do so, and wilfully persisting in it. A, tired of jarring, marches against the enemy by himself. B sits at home, deeply engaged in studying order and discipline. your forms and rules, (says A) are so preferable to ours, why do you not make use of them? Discipline is a mean, not an end. Be not always boasting of your order, and reproaching others for the want of it: LET US SEE THE USE OF IT."

If