sincerity of men who call themselves christians, and yet remain cold, selfish, and worldly. For the highest ardour, for what may be even called the extravagance of zeal,-it is easy to find not only an apology, but a justification in the principles and hopes of the gospel, But it is passing strange, that men should conceive themselves to be christians while they "live to themselves," and are equally regardless of what is due to consistency, to the honour of Christ, and to the claims of a perishing world. It is not necessary that every christian should become a missionary to the heathen; but it is necessary that every christian should consider himself the Lord's and that he is as much bound to propagate the faith of Christ, as were the primitive believers. No obligation lay on them which does not devolve on us; and it is only in as far as we adopt their maxims and imbibe their spirit that we can expect at last to share their reward.

There is reason to fear that the New Testament doctrine of future rewards and punishments is very imperfectly understood by many christians. They use the terms, heaven, eternal life, the crown of glory, and other corresponding expressions, in a very vague and indefinite manner. Their hopes and expectations seem to be exceedingly low, and to produce a proportionably feeble influence on their minds and conduct. Christianity is not sufficiently their life; and hence they find it necessary to repair too much to other sources of enjoyment.

With them, the escape from future punishment, and the possession of heaven, considered as a state of entire freedom from suffering, is the ne plus ultra of hope. The idea of a scale of reward scarcely enters into their mind, much less that this scale will be regulated by the degree in which the character is in this world conformed to that of Christ. Hence the satisfaction with themselves which is felt even when much that is evil exists. Hence the indifference to eminent degrees of labour, self-denial, and holiness, which so generally prevails.

And hence the little attention which is paid to some of the most interesting views of future glory which the Scriptures present.

The doctrine of grace is thus unconsciously perverted by many. They seem to think that doctrine, not only at variance with human merit, but with degrees of glory proportioned to the degrees of christian excellence. They regard the arrangements of eternity as so arbitrary that they have little or no connexion with the transactions of time. They imagine that the thief on the cross will not only be saved, but may shine with as bright a lustre as the apostle of the Gentiles. Is not this forgetting that the forgiveness of the kingdom of heaven is a very different thing from the rewards of that kingdom? The former having a reference to the evil which is common to all, necessarily places all in the same state; the latter having respect to what is good, or to positive conformity to the will of God, must be proportioned to the degree in which it exists.

In this constitution there is not only a recognition of the principle of grace, but a very high display of it. To the merit of the atonement, and to the influences of the Divine Spirit, we are indebted for all our positive goodness, and for the acceptance of all our services. To his own gift, therefore, we are previously indebted for all our hopes of distinction in his heavenly kingdom; and to encourage the highest possible cultivation of the benefits which he bestows, and of the opportunities of usefulness which he presents, he graciously engages to reward all attempts to glorify his name. The idea of merit is for ever excluded by the infinite disproportion which obtains between the service and the reward. We are so treated as to be left through eternity with a perpetually increasing and accumulating debt, to the infinite grace and love of God.

It is impossible to entertain this idea of future glory without experiencing its elevating and stimulating effects. It is not necessary to restrict it to missionary labours; nor was this the object of the writer, in this admirable essay. It applies to all the branches of christianity; and to all the engagements of christian enterprise. In whatever way an individual may most fully live to the Lord, most entirely exercise the self-denial which the gospel inculcates, and most clearly evince the hallowed nature of his principles, he may receive the promised boon. Urquhart believed that a missionary life was the course in which he

might most satisfactorily and honourably discharge his obligations to the Saviour, and deserve his approbation. Believing this, he devoted himself to it, and only parted with his determination thus to glorify his Redeemer, with life itself. With him these views were not a beautiful speculation, but living and efficient principles. They influenced his studies, his dispositions, his pursuits. They raised him above the low ambition and the petty warfare of the earth. They fixed his hopes on the enjoyments of a purer region; and stimulated his exertions by the prospect of a crown of incorruptible glory.

These essays, and those especially on political economy, might furnish matter for very extended discussion; but this would lead away from the great object of this publication, which is, to exhibit the rise, progress, and formation of the religious character of the individual whose short life is illustrated. Other topics I notice, not so much for their own sake as for the light which they throw on the cast and character of his mind. In themselves they possess a relative importance, but they may be said to have "no glory by reason of the glory which so far excelleth."

To persons who are familiar with the science of morals and of political economy, the essays of my young friend will appear no ordinary productions, considered as college exercises. Their simplicity constitutes their charm. The lucidus ordo is most delightfully exemplified in every one of them. His

thoughts constantly flowed in a train peculiarly clear, always natural and unaffected; and the easy diction in which he expressed himself was the perfect picture of his mind.

He was too busy about this period to spend much time in correspondence; but a few of his letters, though short, I must introduce. They will show the strength and delicacy of his natural feelings, and how tenderly he was alive to all the charities of human life. A sentence is sometimes more indicative of feeling and sentiment than a volume.

"St. Andrew's, February, 1825.

My dear mother,

If ever in my life I felt quite oppressed and burdened with kindness, it was on the receipt of your very kind communication after my brother's death; and I am quite ashamed that I have not long before now found means to express my gratitude. My friends seem to have vied with each other, who should be kindest, and who should pay me most attention; and had I not been quite overburdened with business, you should have had a letter long before now. At the time you sent, I had a very severe cold, which seemed to show some disposition to settle in my breast; but I am now tolerably well again. Nothing, however, could prevent my good landlady, on the recommendation of Mr. Smith, who called on me, from ordering flannels for me, which of course has greatly